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THE MAHAVANSA
TRANSLATED FROM THE ORIGINAL PAL INTO ENGLISH, FOR THE GOVERNMENT OF CEYLON

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THE MAHAVANSA
TRANS LATE O FR O M T H E O R I G IN A
PÁL I INTO ENG LISH, FOR T HE GOVERNMENT OF C EY ON
MU DALYAR L. C. WIJE SINHA
N TWO PARTS
THE TRANSLATION OF THE FIRST PART BY GEORGE TURNOUR
WITH NOTIES AND EMENDATIONS B V
MUDA LIYAR L. C. WIJE SINHA
PART
CHAPTERS 39 TO 100
圍
ASIAN EDUCATIONAL SERVICES
NEW DELHI I MADRAS År 2000

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THIE
TRANSLATION OF THE SECOND PART
BY
L. C. WIJESINHA, MUDALIYAR.
91-87

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Page. Chapter. Ve?'8é. Fo" lead
5 ... XXXIX.... . 59 ... by the reason ... by reason 61 ... XLIX. 81 ... Kachchavúla ... Kachchavála 69 . LI. 25 ... uncle, king Pandu, ... uncle king Pandu 85 ... LIV. ... 12 ... Now, Wallabha, the king Now, Wallabha sent forth of Cola, sent forth 87 ... ... 44 ... Pada-lafiehana ... Pada-laichana 108 ... LX. ... 5 ... king of Anuruddha ... king Anuruddha 109 ... y ... 34 ... Maháthittha ... Mahátittha 114 ... LXI. ... 18 ... was buried ... was cremated 115 ... y ... 40 ... Anikanga ... Anikagga 125 ... LXIV. ... 13 ... “My son has ... “My son hath 131 ... LXVI. ... 2 ... has fled ... hath fled 140 ... ... 157 ... But for this purpose ... For this purpose 150 ... LXIX. ... 1 ... thought with himself ... thought within himself 173 ... LXXI. ... 25 ... has thy race ... hath thy race 188 ... LXXII. ... 288 ... kings ... king 196 ... LXXIII.... 74 ... Dhammấgárań . Dhammágára 202 . ... 164 ..., exceeding small ... exceeding small and
fallen into decay 216 ... LXXIV. ... 250 ... a feast ... a great feast 226 ... LXXV. ... 169 ... village ... place 238 ... LXXVI. ... 163 ... arrows that flew ... arrows flew 247 ... y y ... 338 ... awful glory ... glory that inspires awe 263 ... LXXIX. ... 39 ... four hundred and sixty- four hundred and sixty
four SeWe 287 ... LXXXV. 17 ... waves, rising and falling waves that rise and fall 291 ... 82 . Pańsulküla ... Pagsukula 291 ... ... 86 ... And, he went ... And he went 294 ... LXXXVI. 12 ... Hațțhavanagalla ... Hatthavanagalla 307 ... LXXXVIII.101 ... distingushed ... distinguished 336 ... XCVIII. ... 44 ... Dhummedha ... Dummedha 345 ... XCIX. 20 ... and gave ear ... and himself gave ear 345 y ... 25 ... Rakkańiga ... Rakkhalága
ADDIENVIDA ET” CORRIGENVIDA.

PREFACE.
HE importance of the “Mahávagsa' as an historical work, which has helped to settle the conflicting and confusing dates of Indian history, is so well established, that a dissertation on the subject would seem superfluous. The reader who wishes to acquaint himself with the subject is referred to the learned and elaborate Introduction prefixed by Mr. Turnour to his translation of the First Part of the “Mahávagsa."
In translating the Second, and by far the larger portion of this work, I have endeavoured to meet the requirements of the general reader as well as of the student of Páli literature. Some foot-notes, which would seem unnecessary to the latter, will, I hope, help the former to the better understanding of the history.
The 40th Chapter appears missing; but the narrative, nevertheless, is unbroken. Turnour thinks the apparent omission is due to a mistake in the numbering of the chapters: the learned editors of the printed text, on which I have based my translation, seem to think otherwise. A few verses in some other Chapters are also missing: these have been noted in their proper places.
Besides the few discursive notes appended to one or two Chapters, and the foot-notes added throughout the work, I have included herein a Table of Kings whose reigns are recorded in these pages; an Analytical Summary of all the Chapters, beginning from the 39th ; the Context of the 39th Chapter, with a view to make the story of the parricide Kaisyapa complete; an Appendix, containing such previous translations of the second portion of the “Mahávagsa' as I could find, and also extracts from Bishop Caldwell's valuable History of Tinnevelly, which I thought might help to throw considerable light on some obscure points of interest; and, lastly, an Index of the principal names that occur in the work.

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W PREFACE.
In the first place, my best thanks are due to Mr. A. VAN CityLENBURG, Inspector of Schools, for the valuable help that he has rendered to me throughout the work. I have also to thank Messrs. DONALD FERGUSON, S. M. BURRows, F. H. M. CoRBET, J. B. SIEBEL, B. GUNAséKARA, Mudaliyár, the High Priest H. SUMANGALA, and one or two other friends, for the loan of books and similar kind offices. Nor should I omit to thank Mr. SKEEN, the Government Printer, for the careful and discriminating manner in which he has carried this work through the press, and the readiness with which he has obliged me in many matters while the proofs were being corrected and revised.
Mátale, February, 1889. L. C. W.

ANALYTICAL SUMMARY ν
ANALYTICAL SUMMARY OF THE CHAPTERs.
(The figures refer to the numbers of the verses marked on the margin of each. Chapter.)
CHAIPTER XXXIX.
Kásyapa I. employs emissaries to kill Moggallána, l-Goes to Sígiriya and fortifies it, 3-Migára, the general, 6—Kásyapa’s penitence and meritorious deeds, 8-He builds vihāras and dedicates them, 10-Makes offerings to priests, 16-Performs penances, &c., 18Arrival of Moggallána with an army from India, 20-Pitched battle between Kásyapa and Moggallána, 24-Death of Kásyapa and triumphant entry of Moggallána into the capital, 28-His respectful conduct towards the priests, 29-He takes revenge on the murderers of his father, 34-Rewards the charioteer who showed kindness to his father, 38-His liberality, 40-Story of Silakala, 44-The Hair-relic, 49Moggallána takes measures to protect and establish the kingdom and religion, 57-His death, 58. Notes, pp. 6-10.
CIHAPTER XLI.
Kumára Dhátusena or Kumáradás, --Succeeded by his son Kittisena, by Siva, and by Upatissa, 4-Prince Käsyapa, 8-Silākāla besieges the city, 10-Prince Kásyapa defends the city and fights a desperate battle, wherein he is defeated, 18-Silákála ascends the throne, 26-His acts of merit, &c., 28-Dáthá Pabhuti, one of his sons, usurps the throne, 32-Single combat between him and his elder brother Moggallána, 42-Death of Dáthá Pabhuti and accession of Moggallána, 52-His character and righteous deeds, 55-Kittisirimegha, his son, succeeds him, 64-Story of Mahánaga, 69-He puts to death Kittisirimegha and ascends the throne, 9'l-His acts, 92.
CHAPTER XLII. Aggabodhi I. His character, l-His public acts, 6-Buildings, &c., 14-Tanks, 28-Offerings, 3 l-Improves Minneriya, 34-Jotipála, the great elder, and controversialist, 35-Aggabodhi II., 40-His acts, 41A king of Kalinga enters the Order with his queen and minister, 44Serious accident to the Thápárama, 51-It is repaired, 57-And new dedications made thereto, 6-Other religious buildings at Nágadipa, and tanks, 64.
CHAPTER XLIV. Saighatissa becomes king and is opposed by Moggallána, the general of Aggabodhi II., 3-He is defeated at first, but renews the fight, 6Great battle at Tissa Pabbata, 12-Defeat aud rout of Saighatissa, 21-Moggallána II., surnamed Dalla, ascends the throne, 22-He puts to death a son of Saighatissa, a boy of tender years, 24-Saghatissa attempts to escape, but is taken prisoner with one of his sons and his chief minister, 29-Their tragic fate, 32-Moggalláina's public acts, 43

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-The son of his general, Silámegha the sword-bearer, rebels and makes war, 53-Moggallána's army takes to flight, and he is pursued and killed, 59-Silámegha becomes king under the title of Silámeghavanna, 64-H is acts, 65-Sirinága, a chief, rebels and is defeated, 70-The king purifies the religion, 75-He deals severely with the priests, 77He dies and is succeeded by his son, Aggabodhi III. or Sirisańghabodhi, 82-Jetthatissa, son of Saighatissa, disputes his right to the crown, 86Defeat of Sirisaighabodhi and his flight to India, 93-Jet thatissa is crowned king, 95-His acts, 96-Sirisaighabodhi returns from India ... with an army and gives battle, 105-Description of the battle, 106Tragic fate of Jetthatissa, his minister, and queen, 112-Sirisaighabodhi resumes possession of the crown, l 18-His acts, 1 19-Dáthopatissa rebels and drives Sirisaighabodhi to India, 125-Wars between these two kings, and consequent ruin of the country, 13-Death of Sirisaighabodi II. or Aggabodhi III., 143-Kasyapa II., his brother, defeats Dáthopatissa and takes possession of the kingdom, i45.
CHAPTER XLV.
Kásyapa II. and his acts, l-He gives his sons and the entire kingdom into charge of his nephew Mána, 6-The Tamil chiefs revolt and invoke the aid of Hatthadátha, a nephew of Dáthopatissa, from India, 12Mána raises his father, Dappula I., to the throne, 16-Hatthadátha. seizes the capital and proclaims himself king by the name of Dáthopatissa, 21-His acts, 23-He quarrels with the Mahá Vihára. Fraternity, and dies, 30-An account of the early life of Dappula I., 37.
CHAPTER XLVI. Aggabodhi IV. (Sirisańglıabodhi) ascends the throne, 1—His character and public acts, 2-The great elder Dáthásíva, 6-'The king's officers and their meritorious works, 19-He goes to Polonnaruwa and dies, 34-Potthakuțțha, the Tamil, seizes the reins of government, 40He governs the kingdom through Datta and Unhanágara Hatthadátha, in succession, 4 l.
CHIAPTER XLVII. Prince Mánavamma, 1-He goes to India and serves king Narasipha, 4-He helps Narasigha in the war with king Vallabha, l5Narasigha, in return for his services, furnishes him with an army to conquer Ceylon, 28-Mánavamma lands with an army, but is defeated, 35-Returns to India, and lands in Ceylon with another army, 42Fights a battle, in which he obtains the victory, and, ultimately, ascends the throne, 54.
CHAPTER XLVIII. Aggabodhi V. His character and acts, 1—Kâsyapa III., 20-His acts, 24-Mahinda I., 26-Refuses to wear the crown, 27-His son, Aggabodhi VI., 42-Dissension between him and the sub-king, 48Their reconciliation, 51-A royal elopement, 55-Aggabodhi VII. His acts, 68-Mahinda II., 76-Revolt of his Governors, 98-His
victories, 108-Subjugation of Rohana, 130-His great acts and generous deeds, 34.

ANALYTICAL SUMMARY. vii
CHAPTER XLIX.
Dapula II. His character and acts, 1-Revolt of the provinces, 5Prince Mahinda of Rohana, 10-Building and restoration of religious and public edifices, 14-His judgments in cases are recorded and preserved in books, 20-Public acts of his queen, 23-His charity, 33-Mahinda III. or Dhammika Sillámegha, 38 - Aggabodhi VIII., 43-His piety and devotion to his mother, 48-Dappula III., 66-War between Mahinda, the lord of Rohana, and his sons, 67-His acts, 74-Wajira, his general, 80-Aggabodhi IX., 85.
CHAPTER L.
Sena I. or Silámegha Sena. His acts, 1-Udaya, his brother, elopes with Nála, his cousin, S-Invasion of the country by the king of Paudt, 12-Flight of Sena, 20-Gallantry of Kasyapa, his brother, 25-Capture and pillage of the capital, 31--The king of Pandu makes peace and departs from the Island with immense booty, 38-Sena returns to the capital, 43-Dissensions in the royal house at Rohana, 50-Works and improvements effected by the king and his ministers, 73.
Crf APTER LI.
Sena II. His character, l-His family, 6-He forms the design of invading the Pandian king's country, 22-He despatches an army thither, 30—Siege and capture of Madura, 34-Pillage thereof, 39Return of his generals with booty, 43-The Pausukilika monks leave the Abhayagiri Fraternity, 52-Mahinda, the sub-king, repairs the lhouse at the Bodhi tree, 53-A mar vel in connection with the Bodhi trec, 54-The king's liberality, &c., 63- His queen and his general build religious edifices, 86-Udaya I., 90-Rebellion fomented at Rohana by Kittaggabodhi, 94-Quelled by Mahinda, son of Udaya's chief governor, 98-Mahinda, makes himself lord of Rohana and effects various improvements, 120-Udaya's good deeds, 128.
CHAPTER LII.
Kásyapa IV., J-The charity called Dandissara, 3-Mahinda, the governor of Rohana, revolts, 4-The king expels immoral priests and purifies the religion, 10-Ilaiygasena, his general, erects religious edifices, &c., 6-Rakkhasa, a chief, and Sena the chief scribe, build viháras, 31-Kasyapa V., 37-He enforces religious discipline by a royal act, Dhamma Kamma, 44-The Abhidhamma Pitaka written on plates of gold, 50-The office of Sakka Senápati created, 52-He buildsparivenas and viháras, 57-The good deeds of Sakka Senapati, his mother, and of the queen Rájini, 6l-Sakka Senápati is sent with an army to the assistance of the king of Pandu, 70.
CBAPTER LIII. Dappula IV., I-Dappula V., 4-A royal refugee from Pandu, 5Udaya II., 13-The hermits of the Tapovana disturbed, 14-Riot of the citizens and soldiers in consequence thereof, 16-The hermits are prevailed upon to return, 24-Sena III., 28-His charitable donations, &c., 29—Udaya III., 39-Cholian invasions, 40-Viduragga, his general, invades the Cholian country, 46-Royal presents to images, 49.

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CHAPTER LIV.
Sèna IV. His character, l-His acts, 4-Mahinda IV., 7-Vallabha, the Cholian king, sends an army to subdue the Island, 12-He is defeated, and makes peace, 14-The king patronises the priesthood, ll -Builds an Alms-hall, and performs divers acts of charity and merit, 30-Covers the Thápáráma with bands of gold and silver, 42-His ministers and queens build religious houses, 49-Sena V., 57-Stirring incidents, 58-The king indulges in drink, and dies from its effects, 70.
CHAPTER LV. Mahinda V. reigns at Anurádhapura, l-Anarchy and revolt of the army, 2-Flight of the king to Rohana, 8-The king of Cola sends an army to conquer the Island, 13-They capture the king and all his treasures, and pillage the shrines, &c., 16-Their occupation of Polonnaruwa, 22-The inhabitants conceal prince Kásyapa, the son of Mahinda, 23-The Cholians attempt to capture him, but are defeated by two noblemen, Kitti and Buddha, 24-Death of Mahinda W. at Cola, 33.
CBAPTER LVI. Prince Kasyapa or Vikrama Báhu, l-He prepares an army to regain the northern kingdom, 3-Is prevented from carrying out his design by a premature death, 5-Kitti, the general, aspires to be king, 7-Mahálána Kitti slays him and becomes king, 8-Vikrama Pandu, II., li l-Jagatipála, 13-Parākrama Pandu, 16.
CHAPTER LVII.
The general Loka, l-Prince Kírti, or Vijaya Báhu the Great. His ancestry and early exploits, 4.
CHAPTER LVIII. Prince Kirti assumes the title of sub-king, and is known throughout the land as Vikrama Báhu, l-The king of Cola sends his viceroy against him with an army, 4-He avoids an open battle, 5-He seeks the help of the king of Rámatifia, 8-The Cholian king sends a second army to suppress the revolt, ll-It is defeated and routed, 20-Vikrama Báhu advances to Polonnaruwa, 23-The king of Cola sends a third army, 25-Warlike operations, 40-Siege and capture of Polonnaruwa by Vijaya Báhu, 50.
CHAPTER LIX. Precautionary measures for the protection of his kingdom, l-Revolt of a chief, 4-Coronation of Vijaya Báhu, 8-He bestows offices, &c., 1-Revolt and subjugation of Rohana, 15-His marriage with Liláwati, 23-With Tilokasundari of Káligga, 29-An account of his sons and daughters, &c., 31. Turnour's translation of this chapter, Note, page lo4.
CHAPTER LX. Vijaya Báhu organises a royal bodyguard, and fortifies Polonnaruwa, 1-Procures monks from Rámatifia, and establishes the religion, 4Builds viháras, &c., and endows them, 9-Translates books, 17-Shows favour to the priests, 20-The kings of Karnáta and Cola send presents

ANALYTICAL SUMMARY. ix
to him, 24-The Cholian king ill-treats his messengers, and he prepares an army to invade the Cola kingdom, 26-The Velakkára forces mutiny and pillage Polonnaruwa, 35-Horrible punishment inflicted on the rebel leaders, 39-He challenges the Cholian king to battle, 46-Irrigation works, &c., 48-He punishes the queen for obstructing religious ceremonies, 54-Builds dágabas and repairs viháras, 56Dedicates Gilimala to Adam's Peak, 64-His liberality and learning, and patronage of learned men, 68-His kinsfolk build religious edifices, 80-He bestows offices on them, 87-His death, 91.
CHAPTER LXI. − The rulers and priests set up Jaya Báhu as king, 1-They set out with an army to capture prince Vikrama Báhu, the rightful heir, 7And are defeated, 13-Vijaya Báhu's sons-in-law, Manábharana and others, wage war against Vikrama Báhu and are repeatedly defeated, 14 -Vikrama Báhu enters Polonnaruwa and assumes the government, 17-Ménábharana and others subdue the southern districts and Rohana, and divide the country among them, 21-War between Vikrama Báhu and Mánábharana and his brothers, 28-Viradeva, an Aryan, invades the country, 36-Success and ultimate defeat of Wiradeva, 40-Lawlessness and misrule in the country, 48.
CHAPTER LXII.
Death of Jaya Báhu and his queen Mittá, l-Birth of Máņábharaņa and Lilavati, children of Şri Vallabha and Sugalâ, 2—Birth of Mittâ and Pabhávati, children of Mánábharana and Ratanávali, 3-Mánábharana's retirement from domestic life, 4-His dream, 14-His return to his family, 19-His second dream, &c., 2-Interpretation thereof, 29His liberality, 31-Birth of Parākrama Báhu, 36-Predictions of his future greatness, &c., 46-Tidings of his birth sent to his uncle Vikrama Báhu, &c., 54-Death of Mánábharana senior, Parákrama
Báhu's father, 67.
CHAPTER LXIII.
Kirtisrimegha takes possession of his elder brother Mánábharana's country and gives the rest to Sri Vallabha, his younger brother, lMarriage of Mittá, Parákrama Báhu's sister, with Mánábharana, the son of Şrí Vallabha, 5-Death of Vikrama Báhu, 18-Accession of Gaja Báhu his son, and the war with his uncles, 19-Parākrama Báhu's departure from the house of his uncle Sri Vallabha, and his reception by his uncle Kirti Srimegha, 38.
CHAPTER LXIV. Parakrama's childhood and youth, l-Sakha Senapati's hospitality to him and his uncle, 8-His investiture with the sacred thread, 13-His sister Prabhavati gives birth to a son, 23-He resolves to conquer the upper country, 26-His flight from his uncle's house, 64.
CHAPTER LXV. Parákrama arrives at Pilinvatthu and meets his followers, 1-He confers with them, 7-He enters Badalatthali and is hospitably received
b 87-س-91

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ΣK THE MAHAVANSA.
by his uncle's general, Sarikha Senápati, 25-The general suspects Parákrama, and secretly communicates with Kirtisrimegha, 32-Parakrama puts the general to death, 37-He quells the tumult consequent thereon, and permits his soldiers to pillage the house of the general, 38.
CHAPTER LXIV.
The people flock round Parákrama, l-They propose to subvert the government, 5-Parákrama addresses the people and pacifies them, 1-He proceeds on his journey northwards, 19-Attempts made to seize him, 22-His interview with Gokarna Nagaragiri, a general of Gaja Báhu, 35-A nightmare, 47-Kírtisrimegha, his foster-father, sends parties of men to arrest him, 57-Several encounters between them and the prince's followers, in which the former are defeated, 69-He enters the kingdom of Gaja Báhu, and is hospitably entertained by him, 126-He sends spies throughout the country, 29-He sends for his younger sister and gives her in marriage to Gaja Báhu, 147.
CHAPTER LXVII.
An adventure with a fiorce buffalo, -Gaja Báhu becomes jealous of his popularity, 9-The prince resolves on returning to his own country and takes leave of Gaja Báhu, 21-Leaves Polonnaruwa at night, 32Incident on the road, 34-He returns to his foster-father's house, 81Kirtisrimegha, on his deathbed, commends the prince to his ministers, 88-The prince succeeds him in the kingdom, 89.
CHAPTER LXVIII.
Parákrama's administration of his foster-father's kingdom, 1-His irrigation works, 7-Kotthabaddha, 16-Mágalvewa and U'rudola, 32 -Panduvewa, 39-Other tanks, 43,-Drainage of the Pasdun Kóralé marshes, 5l.
CHAPTER LXIX.
Military preparations, l-Parákrama's scheme for the collection of
revenue, &c., 29-He exercises his soldiers in sham-fights, 36.
CHAeTER LXX.
Preparations for war, l-Parákra una obtains the assistance of Rakkha, Daņɖanátha to subdue the Malaya country, 3-A deer-hunt, 32- War declared against Gaja Báhu, 53-The campaign, 60-Operations directed against Polonnaruwa, 173-Mánábharana, the lord of Rohana, arms, 179–Defeat and rout of Gaja Báhu's army, 214-Gaja Báhu re-forms the army and leads it himself, 222-He is again defeated, 23-Polonnaruwa besieged, 235-City taken by storm, and Gaja Báhu and his sons taken captive, 237-Parákrama's generosity to the captives, 240Disorder and riot among the victorious soldiers, 25l.-In consequence whereof the chiefs and citizens of Polonnaruwa seek the aid of Mánábharana, 254-Who comes up and fights a battle with Parákrama's generals and defeats them, 260-Mánábharana assumes the sovereignty and persecutes Gaja Bábu, 263-Parákrama raises a new army and commences a second campaign, 281-Second siege and capture

ANALYTICA, SUMMARY
of Polonnaruwa, 287-Mánábharana is defeated, and put to flight, 306Gaja Báhu's treachery, 3. 1-He is pursued closely : but induces the priesthood to mediate, 326-And Parakrama restores to him the conquered territory, 336.
CHAPTERs LXXI. AND LXXII.
Gaja Báhu bequeatheth the kingdom to Parákrama and dies, 1–Gaja Báhu's ministers conceal his body, and invite Mánábharana, 6-Parákrama advances to Polonnaruwa with an army, 8-Máņábharaņa also advances with an army, 9-Parákrama, at the request of his ministers, perinits himself to be crowned king, 19-Details of the war between Márábharana and Parákrama, 33-Description of a fortified post, 265 -A fierce battle, lasting seven days, 284-Mánábharana's defeat and flight to Rohana, 310-His death, 334- An account of Parákrama's second coronation, 343.
CHAPTER LXXIII.
Parákrama's high resolves, l-He reforms and unites the priesthood, 12-He forms a large establishment for the distribution of alms, 23Description of a large hospital built by him, 34-A strange incident in connection therewith, 49-Improvements in the fortifications of Polonnaruwa, 55-Description of his palace, Vejayanta, 61-Other buildings, 71 - The Dharmdigara or house of worship, 74 - The Théåtre, Sarasvati Mandapa, 82–The hall of recreation, Rajavesi Bhujaniga, 87-The palace on one column, 91-The Nandana Park, 95 -The Dipuyyana Park, l 13-Ponds and Baths, 120-Mahinda, his minister, builds a temple for the Tooth-relic, 124-His queen Rópavati; her character, and the Mahá, Cetiya (Mahá Séya) built by her, 136Roads, l48-Suburbs, 5l-Gates, l 56.
CHAPTER LXXIV.
Parákrama Báhu sends a minister to repair the buildings at Anuradhapura, 1-He builds the city called Parákrama, 15-He orders the governors of provinces to recover the revenue without oppressing the people, 18-He prohibits the killing of animals on poya days, 20The disaffected chiefs of Robana foment another rebellion headed by Sugalá, the mother of Manábharana, 22-Parákrama despatches Rakkha Senápati with an army to quell it, 40-The foreign and Sighalese forces of the interior towns take advantage of this absence of the army and rebel, 44-Details of the war carried on at Rohana, 50-Parákrama's generals succeed in seizing the Tooth and Almsbowl relics, 126-They are taken in great procession to Polonnaruwa, 169-The king receives them with great pomp and splendour, 82.
CHAPTE LXXV. Continuation of the war in Rohana, 1-Fresh reinforcements sent, 20-An amnesty proclaimed, 4 l-War carried into Giruwapattu and Saparagamuwa, 67-Rakkha, the Tamil commander, 70-Council of war, l 54-Final defeat of the rebels and capture of the queen Sugalá, 7 1-Severe punishments inflicted on the rebels, 189-Triumphant entry of Parakrama's generals into the capital, 99.

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xii THE MAHAVANs A.
CHAPTER LXXVI.
Second rebellion in Rohana, l-Rebellion in the west, 7-Declaration of war against Rámaia (country between Arakkan and Siam), 10-An expeditionary force is sent thither, 44-Accidents and misadventures, 56-Subjugation of Rámafifía, 59-Its inhabitants sue for peace, which is granted, 69-Being besieged by king Kulasekhara, the king of Pandu entreats Parákrama for succour, 76-Parákrama sends an expeditionary force there under the command of his general, Lagkápura, 80-Landing of his army on the opposite coast, 88Capture of Tamils, who are despatched to Lagká to work at the Ruwanveli Siya, 103-Grand inauguration thereof by the king, 107-Details of Lagkápura's campaign in Southern India, 123-Reinforcements sent from Laņká under Jagad Vijaya Náyaka, 296Capture of the fortress of Rájiná, and Kulasekhara's flight therefrom 39.
CHΑΡΤΕΕ LXXVII.
Continuation of the campaign, l-Lapkápura and Jagad Vijaya Náyaka enter Madura, 2-They crown the prince Víra Paņdu as king of the Pandian country, 25-Kulasekhara makes a second attempt to recover Pandu, 32-Operations of Lapkápura and Jagad Vijaya Náyaka, 45-Lapkapura leads his army into Cola and devastates the country, 82-He returns to Madura after a successful campaign; and coins are struck in the name of Parakrama Bahu, 103-Parákrama Báhu forms a village, and calls it Pandu Vijaya, in commemoration of the conquest of Pandu, 106.
CHAPTER LXXVIII.
Immorality and dissension among the various fraternities of the Order, 3-Steps taken by the king to reform and reunite them, 5-The great trial, l4-Ordination of priests, 28-Description of the Jetavana Vihdira at Polonnaruwa, 31-Baths, 44-A'laihana Parivena, 49Lapkátilaka Image-house, 52-Baddha Sámá Pásáda, 55-Simá or consecrated ground, 57-The Pacchim cirdma, 73-The Demala Maha Séya, 79—The Isipatana Viháru, 82—The Kusinárá Vihára, 87-The Gávuta Viharas, 94–The Kapila Vihára, 96-Repairs of edifices in Anurádhapura, 99.
CHAPTER LXXIX.
Parks and gardens, 1-Lakkhuyyana, 4-Dipuyyána, 6-Other gardens, 7--Summarised list of religious edifices, 14-Of tanks and channels, 23-Canals from the “ Sea of Parákrama,' 40-Jayagariga canal from Kaláveva to Anurádhapura, 59-Buildings erected at Parákrama’s birthplace, 62- At Rohaņa, 71.
CHAPTER LXXX. Vijaya Báhu, nephew of Parákrama Báhu, ascends the throne, 1His magnanimity, 2-Mahinda procures his death, and seizes the reins of government, 15-He is put to death by Kirti Nissarika, the sub-king, 18-Kírti Nissaúka's acts, 19-Víra Báhu, 27-Vikrama Báhu, 28—Coqlagagga, 29—Kirti and Lilávati, 30—Sähasa, Malla, 32—

ANALYTICA, SUMMARY xiii
Ayasmanta and Kalyanavati, 33-Ayasmanta and Dharmásoka, 42A’ņikaņga, 43-Camúnakka and Lílávati, 45-Lokesvara, 47-Parákrama and Lílávati, 49-Parákrama Paņdu, 51-Mágha, 54-He lays waste the whole Island, 60-And is anointed king by his followers, 74.
CHAPTER LXXXI.
The Sighalese nobles and princes fortify themselves in different parts of the country, i-Subha Senapati at Yápauwa, 3-Bhuvaneka Báhu at Govinda, 5-Safikha at Gaggádoni, 7-Prince Vijaya Báhu governs the kingdom, 10-Departure of the priesthood from Iolonnaruwa with the Tooth and Bowl-relics, of whom some proceed to India, 17-The king induces them to return, 22-He brings the relics from Kotmale, 24-And builds the Belligala Vihara for their reception, 33-He causes religious books to be written, 41-Brings the priesthood together, and holds a festival of ordination, 46-Repairs the Kelani Dágoba and other religious buildings, 59-His sons Parákrama Báhu and Bhuvaneka Báhu, 64.
CHAPTER LXXXII.
Parákrama Báhu II., 1-His title, 3-He brings up the Tooth-relic from Belligala into Dambadeniya, 8-His solemn address before the people, 15-Miracle of the Tooth-relic, 41-His exultation thereat, 46-Offerings made thereto, 50.
CHAPTER LXXXIII.
The king becomes popular, 1- He administers justice tempered with mercy, 4-The Vannian princes are thereby brought to submission, 10-His war of extermination against the Tamils, ll-They resolve to leave the Island, 22-And depart from Polonnaruwa with much booty, 27-They are intercepted at Kaláveva and despoiled of their possessions, 30-Candrabhánu, a Malay prince, invades the Island, and is defeated and put to flight by Vira Bahu, the king's nephew, 36Devapura or Dondra, 48.
CIIAPTER LXXXIV. The king carries out reforms in the countries that had been occupied by the Tamils, l-Purifies the religion, 7-He causes the holy monk Dharmakírti of the country of Tamba to be brought hither, 11Builds monasteries and reforms the priesthood, 17-Bhuvaneka Bahu, his brother, 29-Feasts of ordination held during the reign of the king, 32.
CHAPTER LXXXV. He builds the Mahá Vihára at Kandy, l-Great festive procession with the Tooth and Bowl-relics from Dambadeniya to Kandy, 4Offerings, &c., made to the relics by the people of Kandy, 33-Parákrama Báhu Vihára, 47-Bhuvaneka Báhu Vihára at Beligala, 59Mabuinda Báhu Pariveņa at Kurun ġgala, 62—Kęlani Vihára, 64Attanagalu Vihåra, 73-Bentota Vihåra, 78-Dondra Devåla, 85– Dambadeniya, 90-Portrait of Buddha, 94-Gift of Kathina robes, 99-Exhibition of the Tooth-relic, 109-Adam's Peak, l l 8.

Page 12
Χίν THE MAHAVANSA.
CHAPTER LXXXVI. The king appoints one of his ministers to visit different parts of the Island and to carry out improvements, l-His mission and works, 18The road to Adam's Peak repaired, and rivers spanned by bridges, 22.
CHAPTER LXXXVII. An impending famine averted, -The king's admonition to his sons and nephew, 14-He consults the priesthood about the succession to the throne, 39-They commend Vijaya Báhu, who is accordingly entrusted with the administration of the country, 63.
CHAPTER LXXXVIII. Administration of the country by prince Vijaya Bahu and his cousin Vira Báhu, l-Candrabhánu, the Malay prince, invades the Island a second time, 62-He is routed and put to flight by the two princes, 67-Prince Vijaya Báhu repairs the ruins of Anurádhapura, 79He and prince Vira Bahu restore Polonnaruwa, 90.
CHAPTER LXXXIX. Parákrama Báhu II. goes to Polonnaruwa, and is anointed king a second time, 1-Vijaya Báhu brings the Tooth and Alms-bowl relics in great procession to Polonnaruwa, 13-Ordination of priests at Dástota, 47-Ecclesiastical dignities conferred on monks, 65.
CHAPTER XC.
Death of Parákrama Báhu II. and accession of Vijaya Báhu IV., who is assassinated, l-Prince Bhuvaneka Báhu, his brother, escapes to Yápauwa, 4-Unsuccessful attempts by the traitors to gain over the Aryan army, 12-They rise in a body, and their chief Thakur slays Mitta, the traitor, who seized the throne, 23-The two armies unite in crowning prince Bhuvaneka Báhu king, 29-He enlarges and beautifies Yápauwa, 34-His other acts, 36-Invasion of the Island by Arya Cakravarti, and the taking away of the Tooth-relic to India, 43Parákrama Báhu III., 48-He brings back the Tooth-relic from India, 51— Bhuvaneka Báhu II., 59-Parákrama Báhu IV., 64- He builds a temple for the Tooth-relic, 66-Composes a ritual for the Tooth-relic, 76-And translates the Játakas into Sighalese, 80-Improvements at Dondra temple, 94-Veligama, Totagamuwa, and other temples, 96Notice of other kings who succeeded him, 105.
CHAPTER XCI. Notice of two kings, Parákrama Báhu V. and Vikrama Báhu II., -Alagakkonára or Bhuvaneka Báhu V., 2-Kelaniya and Kótté, 5Víra Báhu II., 14-The famous Parákrama Báhu VI. of Kótté, 15
His deeds, 17.
CHAPTER XCII.
Jaya Báhu II. and Bhuvaneka Báhu VI., 1-Parákrama Báhu VII., 3-Parákrama Báhu VIII. and Vijaya Báhu V., 4-Bhuvaneka Báhu VII., 5-Víra Vikrama and the date of his accession, 6- He removes the Bowl-relic to the Nátha Devala ground and builds a Cetiya, 9-His acts, ll-bilgrimages, 16-Ordination of priests and gifts, 21.
 
 

ANALYTICAL SUMMARY 'אגW
CHAPTER XCIII.
Máiyádunu, l-Rájasigha I., 3-His persecution of the Buddhist religion, 6.
CHAPTER XCIV. Vimala Dharma Suriya, I-He builds a wall and towers round Kandy, 7-Brings the Tooth-relic from Delgamuwa, ll-Builds a temple for the Tooth-relic, 13-Ordination of priests at the Getambe ford, l5-His younger brother Senerat, 22.
CHAPTER XCV. Senaratna or Senerat, 1-The Portuguese, 4-Their hostile advance towards Kandy, and retreat, 9-Division of the kingdom among Senerat's two nephews and son,-Kumára Sigha, Vijaya Pála, and Rája Siņha, 19.
CHAPTER XCVI. War with the Portuguese, and dissensions among the three princes, l-Rája Sigha II. His character, 5-Anecdotes about him, 8-His war with the Portuguese, 12-He sends ambassadors to Holland and forms an alliance with the Dutch, 27-Expulsion of the Portuguese and establishment of the Dutch on the sea-coast, 33.
CHAPTER XCVII. Vimala Dharma Súriya II., l-Building of the Dalladá Máligáva, 5-He celebrates a feast of ordination, 8-His pious deeds, 16-Sri Víra Parákrama Narendra Sigha, 23-His pious acts, 25-Builds Kuņdasála, 34-Improves and embellishes the Daladá Máligáva, 37-The priest Saranasikara Ganin, 49. 终
CHAPTER XCVIII.
Şri Vijaya Rája Siņha, l-His queens from Madura converted to Buddhism, 4-Saranarikara again, 24-The king lives outside the city, 26-The Tooth-relic, 27-Grand festival, 35-Improvement of the buildings of the city, 69-Persecution of the propagators of the Roman Catholic religion, 82-Mission to foreign Buddhist countries, 89.
CHAPTER XCIX.
Kirti Sri Rája Sigha, l-His faith and piety, 2-He adopts measures to propagate the religion and spread learning, 15-His pilgrimage to Anurádhapura and other holy places, 36-Devála festivals, 42Festival of the Tooth-relic, 54-He resolves to follow the examples of the great kings of old, 74-And causes the Mahávagsa to be compiled up to date, 78-Appoints his two younger brothers as sub-kings, 85-War with the Dutch, 110 -They advance against Kandy and take it, 24-They are besieged, 134-And their forces destroyed, 140The Tooth-relic is brought back from the interior into the city, 147The priesthood during the siege, 155-The Dutch sue for peace, 159The king patronises the priesthood, 174.

Page 13
xvi THE MAHAVANSA.
CHAPTER C.
His daily offerings to the Tooth-relic, l-His gifts thereto, 9Dedication of the village Akarahaduwa and the festival in honour thereof, 23-he reforms the priesthood with the aid of Saranaikara, 44-He sends an embassy to the court of the king of Siam and procures priests and books, 55-Their reception by him, 78-Rite of ordination conferred by them on the priests of Lagká, 92-Saranarikara is appointed Saigha Rája, 102-The Siamese ambassadors, l i3-The king receives religious instruction from Upáli, the Siamese elder, 118Pilgrimage of the Siamese ambassadors to the shrines, 126-Likewise of the Siamese priests, 128-A second mission of priests sent by the King of Siam, 137-Death of Upali, the head of the first mission, 143The king sends ambassadors with presents to the King of Siam, 150Return presents from the King of Siam, 161-The priests of the Island placed under the tuition of those of Siam, 172-The construction of the Gańgâráma Vihára, 18 l-Of Kundasála Vihára, 217-Expulsion of Hindu ascetics from Adam's Peak, 22 l-The Madavala Vihára, 231-Devanagala Vihara, 234-Madapola Vihara, 236-Ridi Vihara, 239 - Other religious buildings, 298.
SUPPLEMENT. Şri Räjädbhi Raja siqha, 1-Şri Vikrama, Räjasip bina, 19.

xvii
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xxiii
CHRONOLOGICAL TABLE of sovEREIGNs.
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CONTEXT. ΧΧίχ
CONTEXT OF CHAPTER XXXIX. TRANSILATION oF CHAPTER XXXVIII., vv. 80 To ll4.
AND he (Dhatusena) had two sons, -Kassapa, whose mother was unequal in rank (to his father), and Moggallána, a mighty man, whose mother was of equal rank (with his father). Likewise also he had a beautiful daughter, who was as dear unto him as his own life. And he gave her (to wife) unto his sister's son, to whom also he gave the office of chief of the army. And he (the nephew) scourged her on the thighs, albeit there was no fault in her. And when the king saw that his daughter's cloth was stained with blood, he learned the truth and was wroth, and caused his nephew's mother to be burnt naked. From that time forth he (the nephew) bare malice against the king; and he joined himself unto Kassapa, and tempted him to seize the kingdom and betray his father. And then he gained over the people, and caused the king his father to be taken alive. And Kasappa raised the canopy of dominion after that he had destroyed the men of the king's party and received the support of the wicked men in the kingdom. Thereupon Moggallána endeavoured to make war against him. But he could not obtain a sufficient force, and proceeded to the Continent of India with the intent to raise an army there. W
And that he might the more vex the king, who was now sorely afflicted because that he had lost the kingdom, and that his son (Moggallána) had abandoned him, and he himself was imprisoned, this wicked general spake to Kassapa the king, saying, “O king, the treasures of the royal house are hidden by thy father.” And when the king said unto him, “Nay,” he answered saying, “Knowest thou not, O lord of the land, the purpose of this thy father? He treasureth up the riches for Moggallána." And when the base man heard these words he was wroth, and sent messengers unto his father, saying, “Reveal the place where thou hast hid the treasure.” Thereupon the king thought to himself, saying: “This is a device whereby the wretch seeketh to destroy us'; and he remained silent. And they (the messengers) went and informed the king thereof. And his anger was yet more greatly increased, and he sent the messengers back unto him again and again. Then the king (Dhatusena) thought to himself, saying, “It is well that I should die after that I have seen my friend and washed myself in the Kálavápi." So he told the messengers saying, “Now, if he will cause me to be taken to Kálavápi, then shall I be able to find out (the treasure).” And when they went and told the king thereof he was exceeding glad, because that he desired greatly to obtain the treasure, and he sent the messengers back (to his father) with a chariot. And while the king, with his eyes sunk in grief, proceeded (on the journey to Kálavápi), the charioteer who drove the chariot gave him some of the roasted rice that he ate. And the king ate thereof and was pleased with hin, and gave him a letter for Moggallāna that he might befriend him and bestow on him the office of doorkeeper. Such, alas, is the nature of prosperity It fleeth like the lightning. What prudent man will be beguiled thereby
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ΣXX - THE MAHAvAN'sA.
And when his friend, the Elder, heard that the king was coming, he preserved and set apart a rich meal of beans with the flesh of waterfowls, that he had obtained, saying, “The king loveth this (sort of meat).” And the king went up and made obeisance unto him and sat beside him. And when they had thus seated themselves, it seemed to them both as if they enjoyed the pleasures of a kingdom, And they held much discourse with each other, and quenched the great sorrow (that burned within them). And after that the Elder had prevailed on the king to eat of the meal (which was ready), he exhorted him in divers ways, and expounded to him the nature of this world, and persuaded him that he should be diligent (in working out his salvation).
Then the king went up to the tank, and after that he had plunged therein and bathed and drank of its water as it pleased him, he turned to the king's servants and said, “O friends, this is all the treasure that I possess ' And when the king's servants heard these words they took him back to the city and informed the king. Then the chief of men was exceeding wroth and said, “This man hoardeth up riches for his son; and so long as he liveth will he estrange the people of the island (from me).' And he commanded the chief of the army, saying, “Kill my father.” Thereupon he (the general), who hated him exceedingly, was greatly delighted and said, “Now have I seen the last of my enemy.” And he arrayed himself in all his apparel, and went up to the ki g, and walked to and fro before him, And when the king saw this he said to himself, “This wretch would fain send me to hell by afflicting Iny mind as he hath afflicted my body. What shall it profit me then to provoke my anger against him?' So the lord of the land extended his goodwill towards him, and said, “I have the same feeling towards thee as I have towards Moggallána.” But he (the general) shook his head and laughed him to scorn. And when the king saw it he knew that he would surely be put to death on that day. Then this violent man stripped the king naked, and bound him with chains inside the wall (of his prison) with his face to the east, and caused it to be plastered up with clay. What wise man, therefore, after that he hath seen such things, will covet riches, or life, or glory !
Thus this chief of men, Dhátusena, whom his son had put to death, went to the abode of the chief of the gods after he had reigned eighteen years.
Now this king, while he yet built the bank of the Kálavápi, saw a certain priest meditating and in a trance ; and because that he could not rouse him therefrom he caused the priest to be covered over with earth (and so buried him). And they say that this was the reward, in this life, of that act.
Mr. Turnour has translated this Chapter; but it contains so many material errors that I thought it best to translate the above portion of it from the original Páli. I annex, however, his translation of this portion, italicising such passages as are materially incorrect :-
TURNoUR’s TRANSLATIoN. Page 259, vv. 80 to 1 14. He had two sons born of different, but equally illustrious, mother's

CONTEXT. XXχι
named Kassapo and the powerful Moggallano. He had also a daughter as dear to him as his own life. He bestowed her, as well as the office of chief commander, on his nephew. This individual caused her to be flogged on her thighs with a whip, although she had committed no offence. The rája, on seeing his daughter's vestments trickling with blood, and learning the particulars, furiously indignant, caused his (nephew's) mother to be burnt naked. From that period (the nephew), inflamed with rage against him, uniting himself with Kassapo, infused into his mind the ambition to usurp the kingdom; and kindling at the same time an animosity in his breast against his parent, and gaining over the people, succeeded in capturing the king alive. Thereupon Kassapo, supported by all the unworthy portion of the nation, and annihilating the party who adhered to his father, raised the chhatta. Moggalláno then endeavoured to wage war against him, but being destitute of forces, with the view of raising an army, repaired to Jambudipo.
In order that he might aggravate the misery of the monarch, already wretched by the loss of his empire as well as the disaffection of his son, and his own imprisonment, this wicked person (the nephew) thus inquired of tle rája Kassapo : “ Rája, hast thou been told by thy father where the royal treasures are concealled ?” Oin being answered * No,” * Ruler of the land, (observed the nephew,) dost thou not see that he is concealing the treasures for Moggalláno ?" This worst of men, on hearing this remark, incensed, despatched messengers to his father with this command: “Point out where the treasures are.” Considering that this was a plot of that malicious character to cause him to be put to death, (the deposed king) remained silent; and they (the messengers) returning, reported accordingly. Thereupon, exceedingly enraged, he sent messengers over and over again (to put the same question). (The imprisoned monarch) thus thought : “Well, let them put me to death after having seen my friend and bathed in the Kálawápi tank," and made the following answer to the messenger: “If ye will take me to the Rálawápi tank, I shall be able to ascertain (where the treasures are).” They, returning, reported the same to the rāja. That avaricious monarch, rejoicing (at the prospect of getting possession of the treasures), and assigning a carriage with broken wheels, sent back the messengers.
While the sovereign was proceeding along in it, the charioteer who was driving the carriage, eating some parched rice, gave a little thereof to him. Having ate it, pleased with him, the rája gave him a letter for Moggalláno, in order that he might (hereafter) patronise him and confer on him the office of “Dwáranáyako' (chief warden).
Thus, worldly prosperity is like unto the glimmering of lightning. What reflecting person, then, would devote himself (to the acquisition) thereof
His friend, the thero, having heard (the rumour) “The rája is coming,” and bearing his illustrious character in mind, laid aside for him some rice cooked of the “masa 'grain, mixed with meat, which he had received as a pilgrim ; and saying to himself, “The king would like it," he carefully preserved it. The rája, approaching and bowing down

Page 21
xxxii THE MAHAVAN's A.
to him, respectfully took his station on one side of him. From the manner in which these two persons discoursed, seated by the side of each other, mutually quenching the fire of their afflictions, they appeared like unto two characters endowed with the prosperity of royalty. Having allowed (the rája) to take his meal, the thero in various ways administered consolation to him ; and lustrating the destiny of the world, he abstracted his mind from the desire to protract his eacistence.
Then, repairing to the tank, diving into and bathing delightfully in it and drinking also of its water, he thus addressed the royal attendants : “My friends, these alone are the riches I possess.' The messengers, on hearing this, conducting him to the rája's capital, reported the same to the monarch. The sovereign, enraged, replied ; “As long as this man lives, he will treasure his riches for his (other) son, and will estrange the people in this land (from me)"; and gave the order, “Put my father to death." Those who were delighted (with this decision) exclaimed, “We have seen the back (the last) of our enemy.” The enraged monarch, adorned in all the insignia of royalty, repaired to the (imprisoned) rája, and kept walking to and fro in his presence. The (deposed) king, observing him, thus meditated: “This wretch wishes to destroy my mind in the same manner that he afflicts my body; he longs to send me to hell: what is the use of my getting indignant about him ? what can I accomplish 2' and then benevolently remarked, “Lord of statesmen I bear the same affection towards thee as towards Moggalláno?” He (the usurper) smiling, shook his head. The monarch then came to this conclusion : “This wicked man will most assuredly put me to death this very day." (The usurper) then stripping the king naked, and casting him into iron chains, built up a wall, embedding him in it, exposing his face only to the east, and plastered that wall over with clay.
What wise man, after being informed of this, would covet riches, life, or prosperity
Thus the monarch Dhátuseno, who was murdered by his son in the eighteenth year of his reign, united himself with (Sakko) the ruler of devas.
This rája, at the time he was improving the Kálavápi tank, observed a certain priest absorbed in the “Samadhi' meditation; and not being able to rouse him from that abstraction, had him buried under the embankment (he was raising) by heaping earth over him. This was the retribution manifested in this life, for that impious act.

THE MAHAVANSA.
-ms--n-
CHAPTER XXXIX. ND after that, that wicked ruler of men (Kásyapa) sent his groom and his cook to his brother (Moggallána) to kill him. And finding that he could not (fulfil his purpose), he feared danger, and took himself to the Sihagiri rock, that was hard for men to climb. He cleared it round about and surrounded it by a rampart, and built galleries in it (ornamented) with figures of lions; wherefore it took its name of Sihagiri ( the Lion's Rock'). Having gathered together all his wealth, he buried it there carefully, and set guards over the treasures he had buried in divers places. He built there a lovely palace, splendid to behold, like unto a second Alakamandá, and lived there like (its lord) Kuvera. And Migára, the chief of the army, built a Parivena after his own name, and a house also for the Abhisekajina." And for the dedication thereoft he besought the king that he might (be allowed to) display ceremonies of greater splendour than were permitted to the Silá Sambuddha. And because his request was not granted unto him, he thought within himself, “In the reign of the rightful heir to the throne shall I know how to obtain it.' w
But it repented him (Kasyapa) afterwards of what he had done; so he did many acts of merit, saying, “How shall I
One of the great statues of Buddha restored and adorned by Dhátusena. See chap. XXXVIII., vv. 66, 67.
The abhiseka of an image is the setting or painting of its eyes, a ceremony generally performed with great splendour. It is the Netrai-pinkama of the Sighalese Buddhists.
Another famous stone statue of Buddha which stood in the precincts of the Abhayagiri Vihára. Its eyes were adorned by Buddhadása with "the cobra's gem,' and when it was lost during the Tamil occupation previous to Dhátusena's accession, that monarch reset the eyes with two valuable sapphires, and renewed it otherwise. See chap. XXXVII., v. 37; chap. XXXVIII., vv. 61, 32.
91-87 B
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escape (punishment)?' He planted gardens at the gates of the city, and groves of mango trees also throughout the island, at a yójana's distance from each other. He repaired the Issara
samanáráma (Vihára), and by buying and making gifts of more
lands for its support, he gave unto it more substance than it had possessed at any former time.
And he had two daughters, the one named Bodhi and the other Uppalavanná. And he called this vihára, after their names and his own. And when it was dedicated the Theravādit brethren (to whom it was offered) wished not to accept it, because they feared that the people would blame them in that they accepted an offering which was the work of a parricide. But the king being desirous that these selfsame brethren should possess the vihára dedicated it to the image of the Supreme Buddha; whereupon they consented, saying, “It is the property of our Teacher.' In like manner, he caused a vihára, to be built in the garden that he had offered near the rock (Sihagiri), whence it also took the names of his two daughters. And this vihára, abounding with the four things necessary for monks, he gave unto the Dhammarucibrethren, together with a garden that stood in the north side of the country. And having eaten once of a meal of rice that a woman had prepared for him in the milk of the king-cocoanut and ghee, flavoured highly with sweet condiments, he exclaimed, “This is delicious Such rice must I give unto the venerable ones.' He then caused rice to be prepared after this manner, and made an offering of it to all the brethren, with gifts of robes. He observed the sacred days and practised the Appamaiá, and DhutasigaS discipline, and caused books to be written. He made many images, alms-houses, and the like; but he lived on in fear of the world to come and of Moggallána. At length, in the eighteenth year of his reign, the great warrior Moggallána, being advised thereto by the Niganthas, came
Supposed to be equal to twelve English miles. The Mahá Vihára. Fraternity. it Four subjects of meditation prescribed for a recluse who wishes to attain entire sanctification. They are, friendliness, compassion, goodwill, and equanimity. (Vide Childers”Dictionary for explanation, and Visuddhi-Magga, chap. IV., Samádhi-Bhávanádhikára, for directions.)
S Certain austere practices (thirteen in number) prescribed for ascetics who desire to prepare themselves for the attainment of the highest stages of sanctification. (See Childers' Dictionary for enumeration, and VisuddhiMagga, chap. III., for details and mode of practice.) A set of Hindu ascetics. Sanskrit, Nirgrantha.

OBAPTER XXXX. 3
hither from Jambudipa attended by twelve noble friends, and encamped with his forces near the Kuthiri Vihára in the country of Ambat tha-kola.
And when the king heard thereof, he exclaimed, “I will catch him and eat him." And though the soothsayers prophesied that he could not (be victorious), he went up with a large army (to meet his adversary). And Moggallána also advanced with his army well equipped, and with his valiant companions, like unto the god Sujampati" in the battle of the Asurs, And the two armies encountered each other like two seas that had burst their bounds; and a great battle ensued. And Kassapa, seeing a great marsh before him, caused his elephant to turn back, that so he might advance by another direction. And his men seeing this, shouted, “Friends, our lord here fleeth,' and broke the ranks; whereupon Moggalláina's army cried out, “The back (of the enemy) is seen.”f And the king (in great despair) raised his head up and cut (his throat) with a knife and returned the knife to its sheath. And Mogallána was well pleased with this deed (of boldness) of his brother, and performed the rite of cremation over his dead body; and having gathered together all his spoils, went up to the royal city. And when the brethren heard this news they put on their garments and robed themselves decently and swept the vihára, and ranged themselves in a line (according to seniority). And Moggallána having halted his army outside the elephant-rampart of the city, entered the (royal garden called) Mahámeghavana, like unto the king of the gods entering his garden Nandana, and being well pleased with the priesthood he approached and made obeisance unto them, and offered unto the Order his royal parasol.S. And they returned it to him. Wherefore the people called that place Chattavaddhi (“gift of the royal parasol'), and the Parivena that was (afterwards) built there was called by the same name. And when the king reached the city he proceeded to the two viháras, I and having saluted the brethren there he took the government of the great kingdom into his hands, and ruled his people with justice.
But his wrath was kindled against the chief men of the State for having attached themselves to him who had slain his father,
* Sakra. it Meaning, “The enemy fleeth.’
See note A at the end of this chapter. S. In token of submission to the Church.
Abhayagiri and Jetavana.
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and he gnashed his teeth so that he protruded one, and hence he acquired the name of Rakkhasa." And he put to death more than a thousand of them who held offices, and caused the ears and noses of some to be cut off, and also banished many from the land. But when he had afterwards hearkened to the sacred discourses (of Buddha), he was greatly calmed in spirit, and his temper became serene, and then he gave alms in great plenty like unto the cloud that poureth forth its waters over the surface of the earth. Every year he gave alms on the full-moon day of the month Phussa,t and henceforth the custom of giving alms on that day has prevailed over the island even up to this day. And the driver of the chariot who had fed the king his father with fried rice (as he drove him to Kálavápi) took the king's letter (that was given to him) and showed it to Moggallána. And he wept and sorely bewailed himself when he saw it. And after he had spoken of the great love his father had always unto him, he appointed the driver of the chariot to the office of chief of the king's gate. And Migára also, the captain of the army, brought to the king's notice the request that had aforetime been denied unto him, and having obtained the king's leave thereunto, held the feast of the dedication of the Abhisekajina, according to his desire. Moreover, Moggallāna gave the Dalha and the Dáthá-Kondai fia Wiháras at the Sihagiri rock to the Ságalika and Dhammaruci brethren, and having converted the fortress itself into a vihára, he gave it to Mahánáma, the elder of the Dighasanda Vihára. And being a man of great wisdom, he likewise built a convent called Rajini, and gave it to the Ságalika sisterhood.
Moreover, a certain Dáthá, Pebhuti of the Lambakanna race, who had been in the service of Kassapa, left it in disgust, and went up to the Mereliya country and settled there. And he had a son, Silákála by name, who, fearing that danger would befall him from Kassapa, accompanied his kinsman Moggallána to Jambudipa, and lived the life of a recluse at the Bodhimaņda Wihára and tarried there, serving the Order (as a novice). And he was a man of cheerful disposition and of great skill. And he presented a mango (one day) to the chapter of elders, and they were so pleased with him that they called him (in sport)
See Note Battached to this chapter.
January-February.
Dhátusena's uncle, the author of the first thirty-six chapters of the “Mahávaņsa.”

CIAPTER XXXIX. 5
Amba-Sámanera (mango-novice'). Wherefore he was known unto all men by that name.
And he afterwards obtained the Kesadhátu, as it is written in the “Kesadháttuvansa,' and brought it hither in the reign of Moggallána. And Moggallána gratified him with many favours, and took possession of the Hair-relic, and having placed it in a casket of crystal of great value, he bore it in procession to the beautiful image-house of the Lord Dipasikara. And he kept it there and made great offerings to it. He made statues of gold of his uncle and of his consort, and other images also, and a beautiful figure of a horse,f and placed them there. He caused a casket for the Hair: relic to be made, anda parasol and a (small) pavilion studded with gems, and (the statues) of the two chief disciples (of Buddha), and a chowrie. (Yea) the king did honour to it greater even than he cared to give to himself. And the charge thereof he gave unto Silákála, whom he appointed swordbearer. Wherefore he came to be known afterwards as Asiggáha Silákála.S And, over and above, the king gave unto him his own sister in marriage with a portion. But this is a very brief account. The details in full are to be found in the “Kesadhatu
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vaqsa,” from which those who desire more knowledge may gather
information. And (the king) set a guard along the sea coast, and thus freed the island from fear (of invasion). And he purged the religion of the conqueror as well as his doctrines by enforcing the observance of discipline among the priesthood.
And it was in this king's reign that Uttara, the captain of the army, built a house of meditation for the brethren, and called it after his own name. And the king having performed these acts of merit, expired in the eighteenth year (of his reign).
Even so he who was so exceedingly powerful, and had snatched victory from Kassapa, was not able to conquer death by the reason of his merits being exhausted, but was like unto a slave before him. Wherefore wise men will seek to loose death of its
Hair-relic.
f The expression cdrukan assa bimbai ca may mean either that he got made a beautiful image of his (own) or that of a horse.
Sáriputra and Moggallána.
S Silakala, the swordbearer.
See Note 2, chap. XLIV.
Padhana-gharan, a house or structure intended for the exercise of monastic austerities, which are supposed to lead to the attainment of supernatural powers and the subjugation of the passions.
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terrors and be happy. Let him therefore who knoweth himself strive to attain Nirvána, the real state of happiness and the highest immortality.
Thus endeth the thirty-ninth chapte, entitled “An Account of two Kings,' in the Mahávaqsa composed equally for the delight and amazement of good met.
NOTE A. TFERE can be no doubt that Kásyapa committed suicide in the field of battle, for the text is very clear on the point, and admits of no dispute whatever; but there is some obscurity as to the manner in which he did it. The words of the text run as follows :-
即德●●°哆 * °9 Fájá chet rá nikaramena so • ASisa uk klipiyakasa clurika kosiya Rhipi. (Chap. XXXIX,
v. 27.)
The order of the words in Páli prose would be
So rájá nikaramena sása chetvá ákásay ukkhipiya churikan
kosiyang klipi ; the literal translation of which would be, “The king having cut off (his) head with (his) knife, threw it (the head) into the air, and put the knife into its sheath.” This is clearly absurd, at least the throwing by him of his head into the air after it had been cut off, and the sheathing of the knife subsequently. The only way of avoiding this ridiculous supposition is to construe the passage in the way I have translated it, viz. :--
So rájá sisan ákásai ukkhipiya, nikaranena chetvá, churikan
kosiya? khipi ;
which would be, “The king having raised his head towards the sky (i.e. raised his head up), cut it (the neck) with a knife, and put the knife into the sheath.” As no grammatical difficulty stands in the way of such a construction, I have, after much consideration, and with due deference to the opinions of others who hold otherwise, adopted this rendering.
It would appear that the commission of suicide by kings and princes in despair after defeat, or at the prospect of defeat, in the field of battle, was common at this period, and that it was generally regarded as an act of chivalry.
When Prince Kāsya a, the noble son of the old blind King Upatissa, made his last gallant ; illud desperate stand in defence of his father, seeing that the elephant he rode on was giving way through sheer fatigue, and that there was no hope of escape, it is said that he killed himself by cutting his own neck. Here, too, a construction that would appear

OAPTER XXXIX. 7
plausible at first sight would launch us into a sea of absurdity. The incident is narrated in the 24th and 25th verses of chapter XLI., thus
Hatthárolhassa datvána, chinditvá sisam attano Puichitvá lohitag katvá kosiyan asiputtakag Hatthi-kumbhe ubho hatthe thapetivána avatthari. A strictly literal translation of this passage would run thus:- “Having cut off his own head and given it to the elephant-driver, he wiped off the blood from the sword, and after putting it into the scabbard rested both hands on the head of the elephant and extended himself.'
In order to avoid the absurdity which such a rendering would involve, we are bound to put a somewhat forced but very reasonable and natural construction on this passage, viz., “Having given the elephant in charge of its rider, he cut his neck and wiped off the blood from the sword,” &c. Such a rendering requires only the supply of an ellipsis to make the construction grammatically and strictly accurate, viz., Hatthárohassa (hatthim) datvána.
A third instance of suicide on the field of battle occurs later on in chapter XLIV. Jetthatissa defeated and dethroned Aggabodhi III. surnamed Siri Sańghabodhi, who fled to India and returned five years after, vards with a Tamil army to recover his throne. A pitched battle was fought between these two rivals near the great tank Kaláveva. Jetthatissa's army was worsted, and although he displayed marvellous feats of valour to retrieve the day, fighting single-handed with many a Tamil warrior, yet all his heroic efforts were of no avail; and at last, seeing a warrior by the name of Veluppa advance to fight him, Jetthatissa, who was quite exhausted, took out the knife which he had kept carefully hidden in his betel-purse, and cut his own throat. The incident is thus described in verses 111 and 112 of chapter XLIV.:-
Veluppa Damilan náma disvá yujjhitum ágatag Tambúlatthaviyag hatthe rakkhanto churikaņ tadá Tato nikkaranin sam má gahetvá ssam attano Chetva hatthimihi appetvá churikaņ kosiyaņ khipi. “Seeing a Tamil named Veluppa coming forward (to the combat), he drew out a knife which he carried carefully in his betel-purse, and cut his neck, and having laid himself down on the back of the elephant, returned the knife into its sheat.'
Here, too, it is quite possible, and even correct, to translate, “He cut off his head, and having laid it on the back of the elephant, returned theknife into its sheath.” But I do not think that any person, having a due regard to the possible and the impossible, will venture on such a translation.
The next instance of an act of suicide in the field of battle is that of Prince Mahinda, related in chapter L. The prince did his best to stem

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8 THE MAHA VAIŅSA.
the torrent of the wild horde of Tamils that was advancing against the
capital, but, finding himself overpowered, and being unwilling to fall
into the hands of the enemy, he cut his own neck; and his immediate retinue followed his example :-
Tasmü varag me maranan mayâ ev'eti cintiya Hatth ikikhandha-gato getaya ch indi so sisam atta mo Taņ disijā bahavo sise tattha Chindiņs sevalkā. (Verses 23, 24.)
““Better is it, therefore, that I should die by my own hand.” So saying, he cut of his head (cut his neck) even as he sat upon his elephant, and many of his faithful followers seeing this cut off their heads also.'
This is clear enough, and presents no difficulty whatever.
The last instance which I shall quote is the famous single combat between the two brothers, Dátháppabhuti and Moggallána II., wherein the former was defeated and cut his own neck. This passage is important, as it gives us a clue to understand the usual expression Attano sisag chindi, he cut of his own head.'
Rájá árabhi tag disvá chinditun sísam attano Moggallänotha vandanto ydci n'eerg kari iti Yácamánepi so mánag mánento chindi kandharay.
(Chap. XLI., vv. 52, 53.)
“And when the king saw this he proceeded to cut of his own head. Whereupon Moggallána raised his hands in supplication and besought him saying, “Do not so; but he gave no heed to the prayer, and, caring rather to obey the promptings of his pride, cut his neck." Here the expression Sisag chinditun, to cut off the head, is used in the same sense as kandhara chindi, cut the neck.’
I have entered into some detail in this matter, as I am aware that the learned editors of the “Mahávagsa' differ from me in their rendering of the Sighalese version.
It might perhaps be objected that my construction of the three first passages is somewhat forced. Granting this for the sake of argument, I think it better to put even a forced construction on an obscure passage, and elicit sense out of it, wherever it is practicable, than to translate it in such a manner as to obtain, what might rightly be called, incredible
OSese
NOTE B. THIs as well as the two chapters immediately preceding, and a few that follow, are couched in language so brief and terse as to be almost oracular in some passages; and the one we are about to consider is not the least among them. . The difficulty of attaching a definite meaning to it is rendered still greater by there being a variant reading of an

CHAPTER XXXIX. 9
important word therein. The 34th verse, in which this occurs, is as follows :-
dáthap dáiyag
Kuddho níhari { so "ghátakan pituno mama
Amuvattiņs va maccáti”; tena rakkhasa námavá.
Literally-' He was furious with anger, saying, “These ministers attached themselves to him who had slain my father,' and he protruded his tooth (dathan). Hence he was called Rakkhasa.'
The learned Siphalese translators have, however, adopted the reading daya, and rendered the phrase by “He took away from them their inheritance.” But it may be asked, why the confiscation of the inheritance or property of the evil-doers (which, under the circumstances, was a very proper thing to do) should render him liable to opprobrium, and procure him the undignified title of Rakkhasa, or “The demon'? Rather should not the barbarous action that followed the so-called confiscation of property-namely, the putting to death of one thousand officers, the cutting off the ears and noses of many, the banishment of a great number of them-justify the people in calling him a demon ? The verse is complete in itself, and has no connection with the succeeding lines that describe the punishment and tortures inflicted on the followers of the parricide. I therefore prefer to adopt the reading datha followed by Professor Rhys Davids in his text and translation of this chapter, published in the Royal Asiatic Society’s Jornal of 1872; but I do not adopt his translation, because it is inconsistent with the context, and for other reasons which I shall presently explain. He renders the passage thus:-
“Being angry with the priests, saying, “They assisted at the death of my father, these baldheads, he took away the tooth (relic), and thence acquired the name of devil.'”
Now, Moggallána had no cause whatever for dissatisfaction with the priests; for, apart from the fact that they received him into the capital with due honour and respect, he must have known how they had refused to accept the gift of even a vihára offered to them by Kásyapa, on the ground that it was the gift of a parricide. (See verses l l and - 12.) Besides, it is evident that the learned Professor has based his translation here on a wrong reading of the word amacca (ministers), which he reads mundai (baldheads). Moreover, no correct writer would use dithdi for the Tooth-relic, although one or two instances of such use do cocur in the admittedly faulty and ill-written portion of the Mahāvasa, namely chapters 91-100. But no such use can be found in any other author, or in any other portion of the Mahávagsa, although this word Tooth-relic occurs a great many times in the course of the work. I am therefore of opinion that what the writer means to convey by this expression is that Mogallána was so exasperated against these men
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that he gnashed his teeth violently, so as to protrude one, and that he
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was therefore nick-named Rakkhasa, inasmuch as those beings are generally supposed to have two curved upper teeth protruding from the corners of their mouths; and they are, indeed, so depicted up to this day in the fresco-paintings and bali images of Ceylon. I have therefore adopted my translation in this sense.
I may add that the similarity of the old Sinhalese characters tha and ya, especially when written by a careless copyist, will easily accoun, , or the origin of the variant daya.
-ത്തC--
CHAPTER XLI.
YSN his (Moggalláina's) death his son, the famous Kumára Dhatuséna, became king. His form was like unto a god, and he was a man of great strength. He made مهمتخی improvements to the vihára, that his father had built, and caused an assembly of monks to be held in order to revise the sacred canon. He purged also the religion of Buddha. To the great body of monks he gave the four monastic requisites, and satisfied them, and died in the ninth year of his reign after he had performed many and divers acts of merit. Kittisena, his son, then became king. He also, after he had performed divers acts of merit, lost the kingdom in the ninth month of his reign, for Siva, his mother's brother, killed him and became king. Siva began to perform many acts of merit, when he was killed on the twenty-fifth day of his reign by Upatissa, who, when he had killed Siva, became king. And he made Moggallána's sister's husband, Silákála, his general. This king bestowed offices on the people, and thereby gained their goodwill. And he gave his daughter in marriage to Silákála, with a great dowry.
King Upatissa had a son called Kassapa, a mighty man of valour. And he took unto himself sixteen other valiant youths for his companions. To give freely, and from the fulness of his heart, was his great wealth, and with his companions, who were like-minded with himself, he held fast to the principles of justice and lived a life of much action, and honoured his parents greatly. In process of time, Silákála's mind being led astray by the lust of dominion, he went to the southern Malaya country and collected a large army there, and, laying waste the outlying districts, came near to the capital. When Kassapa, the king's

CAPTER XLI.
eldest son, heard this, he comforted his father, who was sore troubled; and when he had mounted his great stately elephant, he took with him his friends and went forth from the city to meet Silákála. Seven times and eight times did he set out from the city, but the enemy retreated from him on every occasion. But Silákála, kept himself at a distance, that so he might not encounter him, and when he had by stratagem gained over the eastern and western districts, he returned to the eastern Tissa rock, there to give battle.
On this Kassapa again mounted his tusker, and when he had gathered his friends together he sallied forth and drove the enemy; and in order to display his own skill, he made the huge elephant to ascend to the top of the rock, whereupon he was called Giri-Kassapa (“Rock-Kassapa'). But Silákála's spirit was not subdued by his defeat, and, being puffed up with pride, he stirred up the country yet the more, and when he had brought the whole of it under his control, he went up again with a great host that could not be resisted, and with much material of war laid siege to the capital. And the king's men fought hard against the enemy for seven days, but they were routed and put to flight. And Kassapa, then communed thus within himself: “All the people of the city are suffering from the siege : the defenders have been reduced, and the king is blind and aged; wherefore it is meet for me that I should convey my father and mother to a place of safety at Merukandaraka, and afterwards raise an army wherewith to fight the enemy.” Accordingly Kassapa took his parents and the king's treasure at night, and, accompanied by his friends, began his journey to the Malaya country; but his guides, not knowing the way, were perplexed, and wandered hither and thither about the capital. And when Silákála heard thereof, he made haste after them and surrounded them. And a terrible battle ensued between them; and when the battle was raging most fiercely, like unto a battle between the gods and the Asurs, and when his friends were falling thick around him, and his noble tusker was giving way, he gave (the elephant) in charge of its rider, and cut his own neck. And when he had wiped the blood from off the blade of his sword, and put it into the sheath, he laid both his hands on the head of the elephant, and extended himself. And when Upatissa heard this, he was struck down with grief as if shot by an arrow, and he died. Thus, in the space of two years and a half, Upatissa departed this life, and Silákála became king. Adding his former nickname
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thereto, the people called him Ambasámanéra Silákála. And he lived thirteen years, and ruled the island with justice.
He caused food from the king's kitchen to be given fresh at the Mahápáli alms-hall, and having at heart the well-being of the people, he increased the emoluments of the hospitals. He made offerings daily to the Bodhi-tree, and caused images also to be made. He gave to all the monks in the island the three robes, and sent forth a decree that there should be no manner of life taken away in the island. He gave offerings daily to the Hair-relic that he had himself brought, and gave the Rahera, anicut to the Abhayagiri brethren. He brought away also the throne, kunta, from the eastern vihára, of the Theriya monks, and placed it at the foot of the Bodhi-tree. Thus did he, till the end of his life, perform innumerable acts of merit.
This Silákála had three sons, Moggallána, Dáthápabhuti, and Upatissa. To the eldest he gave the eastern country with the office of A'dipáda, and sent him thither desiring him to dwell there, which he did accordingly. To the second he gave the southern country and the high office of Malaya Rájá, and appointed him to guard the sea-coast. Upatissa, the youngest, of whom the king was exceedingly fond, he kept near him, for he was the fairest to look upon.
Now, in the twelfth year of this king's reign, a young merchant went up from this island to the city of Kási (Benares), and brought with him the Dhamma-dhátu from that country. And the king saw it, and being unable to discern between the true and the false doctrine, he regarded it in the light of the doctrine of Buddha, like to the grasshopper that dashes against the burning lamp thinking that it is gold. And he received the Dhammadháttu joyfully, and paid great respect and reverence to it. And after he had placed it in a house hard by the king's palace, he was wont to take it yearly to Jétavana, and hold a festival in connection therewith, thinking that the act would benefit his people greatly. Silákála, having in this manner performed many acts of merit, passed away according to his deeds in the thirteenth year of his reign.
On the death of Silákála, Dáthápabhuti, his second son, seized the kingdom. This foolish man caused his own brother (Upatissa) to be put to death, because he spoke against the usurpation, saying it was contrary to the law of succession. And when Moggallána, heard of the deed he was very wroth, and said, “He has seized a kingdom that descended not rightfully to him ;

CHAPTER XLI. 13
he has without cause put my younger brother to death, who spake the truth fearing nothing. Now shall I make him to govern a kingdom in very deed.' He then gathered together a large army and went against the Rahera mountain. And when the king heard of Moggallána's approach, he prepared to meet him with an army that was ready to battle, and encamped near the Karindaka mountain. And when Moggallána was informed thereof, he sent messengers to the king, saying, “The inhabitants of this island have sinned neither against you nor against me. If one of us die, then will there be no occasion for the kingdom to be divided in twain ; wherefore, let not others fight, but let the combat be between us, each on his elephant (before all the army. And it shall be that he who shall be victorious shall
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be king).' And the king having agreed thereto, armed himself 48
with the five weapons of war, and mounting the elephant went down to the place of battle, like unto Mara as he went against the Sage. Moggallána also having armed himself, and having mounted a splendid elephant, went forth (to battle) in like manner. The huge beasts encountered each other in the fight, and lo! the sound of their heads as they beat against each other was heard
like the roaring of the thunder, while flames of fire, like unto
lightning, went forth from their tusks as they dashed against each other. And with their bodies covered over with blood they seemed like two clouds in the face of the evening sky. At length the king's elephant was pierced by the tusker of Moggallána, and he began to give way. And when the king saw this he proceeded to cut off his own head : whereupon Moggallána raised his hands in supplication and besought him, saying, “Do not so.” But he gave no heed to the prayer (of Moggallána), and caring rather to obey the promptings of his pride, the king cut his own neck. So this king relinquished the kingdom six months and six days after he had begun to reign. And the powerful Moggallána became king over all the island, and because of his mother's brother, who also bore the same name, the people, to distinguish him, called him Cula Moggallána ("Moggallána, the younger).
There was no one like to him as a poet, and he was greatly devoted to the three sacred objects (Buddha, the Dharma, and Safigha), a habitation wherein dwelt charity, sobriety, purity, tenderness, and the other virtues. By making gifts and by kind words, by seeking after the welfare of the people and by feeling for others as he did for himself, this king won over his subjects. By giving alms and dwelling-places, food and ruinent to the
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sick, and by giving lawful protection, he won over the priesthood. He made unusual offerings to them that preach the doctrine, and caused them to read the three Pitakas with their commentaries. This high-minded man, himself a lamp of the law, used to coax his children by giving to them dainty food, such as they loved, and made them to learn the law daily. He was also a man of great talent, and composed many sacred songs, which he caused to be recited by men seated on eleplants, at the end of discourses at the services of the church. He threw a dam over the Kadamba river from the middle of the mountain, thinking that such works tended to long life. And from the great love that he bore to his subjects, he built the tanks Pattapásána, Dhanavápi, and Garitara. He also caused sacred books to be written, and made offerings to the sacred objects (Buddha, Dharma, and Safigha). He loved his subjects with the love of a mother for the child of her bosom. He gave with a free hand, and himself took his pleasures heartily, and died in the twentieth year of his reign.
On the death of Moggallána, his queen caused poison to be given to the king's relatives, and thus put them to death, and, placing her son on the throne, conducted the affairs of the
65 kingdom with her own hand. The king whom she had thus set
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on the throne, Kitti-Sirimegha by name, commenced his reign by covering the Bodhi-house with sheets of lead. He gave alms also to the beggars, Wayfaring men, and mendicant minstrels. Yea, he was like unto a public hall of charity wherein all men were able to partake freely of according to their necessities. But the queen, his mother, took the reins of government into her hands, and the kingdom was turned upside down. The great officers of state were enslaved by bribery and corrupt acts of a like manner; and the wealthy and powerful became the oppressors of the weak and needy in all the realm.
Now, in the days of Silákála, there dwelt in the village Safigilla, a certain person called Abhayasiva, who was descended from the Moriya race. And he had a son whom he called Aggabodhi. He had also a nephew known to all the country as Mahánága, and this nephew was even as fair as Aggabodhi. But being a powerful man, and ambitious withal, he abandoned the pursuits of the field, and lived the life of a robber in the forests. One day, this Mahánága sent unto his aunt an iguana that he had taught in the forest, and she, perceiving thereby what it was at he stood in need of, sent unto him a basket of grain.

CHAPTER XLI. 15
Likewise he sent a hare to the village blacksmith, who also made to him the same return (as his aunt had done). And he sent word unto his sister also, and asked some grain of her. She gave him the grain and a slave also (who might take him his food when it was necessary). And she furthermore gave him in secret meat and drink, and whatsoever else was necessary for his support.
In those days there was a famine in the land, and a certain man skilled in necromancy went about the country asking alms in the disguise of a Buddhist mendicant, that so he might meet with favour in the eyes of the faithful. And having entered that village, and receiving alms of no man therein, he went by the wayside trembling and sore stricken with hunger. And when Mahánága saw him, his heart was filled with compassion for him, and taking the alms-bowl into his own hands, went about the village to get food for him. But no man gave aught unto himno, not so much even as a little gruel. He then took his own upper-garment, and gave it in exchange for some food, which he gav3 unto the mendicant, who ate it; and being pleased with Mahánága, he thought thus within himself: “This youth must I make worthy of a throne in the island.' And in a moment (by the divine power that he had) he conveyed him to the great sea at Gokannaka. And he set him down there, and when, according to rule, he had conjured up the Nága chief by the power of his spell on the night of the month Phussa, when the moon was in her full, he bade Mahánága to touch the great Nága. But Mahánága feared to do this, and touched not the Nága, who appeared to him in the first watch of the night, and also in the middle watch. But when the last watch came, and the Nága appeared unto him again, he raised it by the tail with three of his fingers, and dropped it. And when his friend the mendicant saw that, he made this prophecy, and said: “My labour has been rewarded. Thou wilt make war with three kings, and the fourth will be killed by thee, and after that wilt thou become king in thy old age, and live for three years. Three of thy descendants also will likewise become kings. Go thy way now and serve thy king. Hereafter shalt thou see my power (when my prophecy comes to pass).” Having spoken these words he dismissed Mahánága, who went on his way and made his appearance before the king, and entered his service. And the king made him his collector of revenue in the Rohana country. And he raised much revenue from
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18 THE MAHAVAN'sA.
that country. Thereupon the king was well pleased, and conferred on him the office of Andha Senápati, and sent him thither again. And he took with him this time Abhayasfva's son (Aggabodhi) and his own sister's son, and departed thence. And when he had taken up his dwelling there he stirred up the people against the king, and took to himself the possession of the whole Rohana country, and collecting a large army he went forth thinking to make war against Dáthápabhuti. But fearing Moggallána, he went back to Rohana, and dwelt there. But when he heard afterwards that Kitti-Sirimegha was king, and that it was a good opportunity for him to take possession of the throne, he thought to himself: “The time is now come for me to take the kingdom.' So saying, he departed forth with from the Rohana country, and putting the king to death on the nineteenth day, ascended the throne. And when he had restored order in the kingdom, he wrote letters to his nephew inviting him to the capital, who, when coming, met with an ill-omen on the way, and returned to his country an died there. Whereupon Mahánága, remembering the kidness that had been shown to him, appointed his uncle's son Aggabodhi to the office of sub-king. This king built a basin of water wherewith to water the Bodhi-tree, and covered the golden house, and placed images of Buddha around the Bodhi. He renewed the plaster work of the great Cetiyas (the Ratanávali, the Jetavana, and the Abhayagiri), and constructed new circlets for them. He put up also the elephant-rampart, and built many works for ornament. He made a grant to the Mahá Wihára of the weavers' village called Jambela, in the north, and the village Tintinika. To the establishment at the Jétavana he gave the village Wasabha in the Uddhagáma, and to all the three other establishments he made offerings of cloth. He bestowed three hundred fields on the Jetavana Wihára, and ordained that alms also of gruel should be given daily for ever to the monks of that monastery. And to the dwellers at the Mahá Vihára, he gave one thousand fields from the Dóra Tissa tank, and ordained an alms of gruel to them for ever. And being greatly minded to do good works, he gave them the Ciramátika water-course, and repaired (for their use) the Mayira Parivena. He repaired also the Mahá-déva-rattasikurava Wihára in the district of Kásikhanda, and the Anuráráma Vihára.
And having in this manner performed many and divers works

CHAPTER XLII. 17
that tended to heaven, he departed from this world in the third year of his reign to join the company of the king of the gods. And these eight kings, cheerful in disposition, and possessing boundless wealth, like unto Kuvera, the king of , kings, with their gorgeous array of men, and horses, and elephants, and chariots, and brave hosts, left all these splendours at last behind them, and ascended the funeral pile alone and unattended. Let him who is wise, and who seeks his own welfare, ponder this, and be as one who is anxious to vomit out the pleasures of existence.
Thus endeth the forty-first chapter, entitled “The Reigns of Eight Kings,' in the Mahávapsa, composed equally for the delight and amazement of good men.
-miഅm
CHAPTER XLII.
ÄGGABODHI, the son of Mahánága's mother's brother, A. then became king. He was a man highly favoured by Z fortune, and he aimed steadfastly at the attainment of the highest knowledge. Surpassing the sun in glory, the fullorbed moon in gentleness, the mount Meru in firmness, the great ocean in depth, the earth in stability, the breeze in serenity, the teacher of the immortals in knowledge, the autumn sky in spotless purity, the chief of the gods in the enjoyment of pleasure, the lord of wealth in riches, the holy Wasitha in righteousness, the king of beasts in courage, Wessantara in generosity, an universal monarch in the justice of his rule and the extent of his dominions, -this king soon became very famous among his people. He made his mother's brother viceroy, his brother king with him, and his uncle's son the Rajá of the Malaya country. Rich men and nobles also he appointed to high offices according to their deserts, and by his great liberality and other kingly virtues, and the right exercise of the
ee
duties of the kingly office, he won the love and goodwill of his
people. He made over the southern country and all the men thereof who owed service in time of war, to the young king, his brother, who thereupon took up his abode there, and built the Sirivaddhamána tank. This great king also caused the Safighikagiri Wihára to be built, and granted it with two hundred fields to be enjoyed by the Order in common. To his nephew, the Rájá of the Malaya country, he gave his own daughter,
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Dáthá, in marriage, and built the Pariveņa called Siri Sańgha11 bodhi. He also erected the Parivena called after his own name for the use of the great elder Mahásíva. Those also who were in attendance on him were, like him, given up to works of merit. 12 Thus, by continually keeping the company of good men, he was able to restore the wholesome customs of their ancestors; and so that all dangers might be avoided, he repaired everything 13 that had fallen into decay. Poets also, who composed many elegant and beautiful verses in the Siphalese language, lived in 14 his reign. To the Southern Wihára, he made an addition of an edifice of great and surpassing beauty, and in the ninth year of 15 his reign he freed the island from all the thorns of strife. He built also the Kurunda Vihára, and dedicated it to the monks of all the fraternities. And to it he added a tank of the same 16 name, and a plantation of cocoanuts three y(janas in extent, and also two large tracts of defined land to be turned into rice fields. He attached to it payments, and honours, and privileges, and 17 appointed one hundred keepers to watch over it. And in the vicinity thereof he built the Ambilapassava Wihára, and gave it to the Theriya brotherhood of hermits with the village of the 18 same name. To the Unnavalli Vihára, he granted the village Ratana of great and long-standing fame, and he placed there 19 a solid stone statue of the Teacher. In the Keliváta country he built a hill, to which he gave the name Sumana, and also a basin at the Bodhi-house for holding oil. He built also a terrace there 20 supported with stones. He repaired the Lohapásáda, and at the feast that was held he made offerings of the three robes to 21 six and thirty thousand monks. He gave also for the use of this vihára a village that was held in the name of his daughter, and appointed guards for the protection of the building. This wise and learned king built, moreover, another edifice at the Hat
thikucchi Vihára. ". . . . 22 And he took counsel at all times of the good priest Dáthásiva
and ruled his conduct according to the precepts of religion, and 23 ministered unto that priest as became him. Furthermore, he built the great vihára Migasenápati, and gave the village Lajika to a certain priest, that he might get the services from 24 the tenants thereof. And so that merit might attach to the spirit of the deceased King Mahánága, he built a Parivena after his name, and bestowed it on the great elder who was versed in 25 the Three Pitakas. But the elder being now free from all earthly desires, gave that vihára, to sixty-four mendicant brethren,

CHAPTER XLII, 9
who also, like him, were striving after the attainment of spiritual gifts. Thereupon the king granted unto this same elder who dwelt in the Mahá, Parivena, a spot named Bhinnorudipa from the village Wattakákárapitthi. For the Dakkhinagiri-daha Vihára, the Mahánága-pabbata Vihára, the Kālavápi Wihára, he built Uposatha halls also.
In like manner, he built a bath at the Abhayagiri Vihára and another at the Cetiyagiri, which he called Nágasondi ('the Elephant's Pool'), and supplied it with a continual stream of water, and in due course he built the tank Mahindatatavápi, and ordained that the statue of the Thera (Mahinda) should be carried in procession from the bund thereof. And he inade an order that when (the statue of) the great Mahinda Thera was brought to that place, it should be carried thence along the usual road.t To all the three establishments, the Mahá Vihára, the Jetavana, and the Abhayagiri, he, seven times and eight times, and even nine times, made presents of golden parasols set with gems of great value; and to the great Thtipa he made an offering of a golden canopy that was equal to twenty-four bháras in weight. To divers other shrines also he gave jewels of great value.
And when he had repaired the temple of the Tooth-relic, he caused to be wrought for it a casket of gold glittering with gems and jewels of divers colours. And for the Mahápáli alms-hall he built a boat of metal to contain the gruel.
This king also constructed the bund of the tank Manimekhalá S and opened a great channel into the Manihiral tank,
o Mihintalaveva.
There is a little obscurity in the text here, caused by the use of the expression tap racchdieva or the variant reading given in the foot-note of the text taracchdi eva. The Sighalese translators use the same word, and construe it to mean “that it should be carried by taracchás," which they interpret as “goldsmiths' in their Glossary. But it is not clearly evident that the word taracchdi means a goldsmith: neither is there any reason why goldsmiths should have been made to carry the statue of the great Mahinda. The only meaning of taraccha is a hyena; but it is ridiculous to suppose that hyenas were made to draw the statue, I have therefore regarded this word here as a clerical error, and taken the correct reading of the passage to be tag racchdiyeva nentu, which would convey the meaning of “let it be carried on or along the road." Ifancy what is meant is that the statue was to be
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brought to the bund or brink of the tank first, and after this had been
done it was thence to be carried along the usual road.
Bhdira is a weight of gold equal to two thousand palas, and a pala is equal to a little over three tolas,
§ S. Minimevulá. | Minneriya.

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Now, about this time, a certain great elder, Jotipála by name, carried on a controversy with the Vetulla heretics in the island, and defeated them: And when Dáthá, Pabhuti, the governor of the province, who had joined himself unto the heretics, had heard thereof, he was so overcome with rage and shame that he raised his hand to strike the victorious elder, and loan abscess broke out at that instant. And the king was so pleased with the elder, that he prevailed on him to dwell at the vihára. And Dáthá, Pabhuti, by reason of his pride, would not go up to the elder (and beg that he would forgive him), and they say he died of the malady wherewith he was afflicted, whereupon the king gave the province to Aggabodhi, his sister's son, and made him governor thereof, and commanded him to protect the elder, which he did accordingly. And last of all the king built the Ní lagehapariccheda monastery and gave it also to the same elder. And when he had performed many and various good deeds he died in the thirty-fourth year of his reign.
Aggabodhi then became king. And they called him the “Younger,” because of the great age of the king who had preceded him. And this king being well acquainted with the customs of the olden times, was enabled to govern the island well. He took to wife the daughter of his mother's brother, and gave her the rank of queen, and made Safighabhadda, a kinsman of his queenconsort, his swordbearer. And as he envied not, to give power into the hands of others, he bestowed high offices on his subjects according to their deserts. He built the Weluvana Vihára, and dedicated it to the Ságali Order of monks (the Jetavana brotherhood), and built the Jamburantaragalla and Mátika-pit thi Wiháras also.
During this king's reign the king of Kálisiga, being much moved with horror at the destruction of the lives of men in warfare, and resolving to lead the life of a recluse, came to this island and joined himself to the brotherhood under the great elder Jotipála. The king also ministered unto him for a long time, and built for him a cloister for performing austerities at the Matta-pabbata Vihára. And the queen and the minister also of this royal monk came likewise and received ordination. And when King Aggabodhi's queen heard how she had taken orders, she went up and ministered unto her with great affection, and built for her the convent Rataná. And to the minister, who also had become a monk, the king gave the Vettavása Vihára, situated
at Kandaráji in the east. But he cared riot to accept it, and

OAPTER XLII. 21
gave it away to the Order to be possessed by them in common. And when, in process of time, he died, the king wept sore and lamented for him ; and (so that merit might attach) to his spirit, he built a cloister for the services of religion at Cilagalla Vihára. and another at Palaqnagaraga. Thus did the king perform acts
of merit in the name of the deceased elder.
One day, when the elder Jotipála was worshipping at the Thipá
ráma Cetiya, a portion of it broke off and fell before him. And this grieved that elder greatly, and he sent for and informed the king of the damage that had been done. Whereupon the king, being much astonished at the sight, set workmen forthwith to repair the breach. (And when this had been done) he removed the right collar-bone that had been deposited there into a recess in the Lohapásáda, and set guards to watch over it, and made offerings to it both day and night. And as the work of repairing the edifice was making but slow progress, the guardian deities of the Thipáráma appeared to the king in a dream by night, and taking unto themselves the shape of overseers of temple lands, spake angrily to him, saying, “If, O king, there be any longer delay in finishing the repairs to the relic-house, the relics shall we remove, and carry off to some other place.' And the king instantly awoke in great fear, and, setting himself to the task at once, made an end of all the work that remained to be done at the relic-house, including the painting and the ornaments thereof.
And he arranged four images throughout the relic-room, also a throne made of solid stone, and a golden canopy, and other works of art inlaid with stone and ivory. His ministers and the other nobles also made one hundred reliquaries at their own expense, and repaired many of the works that had been built by the King Devánampiyatissa. Thus did this king, by every means in his power, cause suitable offerings to be made on a great scale to the sacred receptacle. And with a mind full of devotion he brought out the relic from the Lohapásáda, accompanied by the priesthood, with the great elde " Jotipâla at their head, and carried the relic in procession in its casket to the relic-house, and solemnly deposited it there. And he placed himself and the whole island of Lapká, at its service, and granted to the warders of that house the village, the profits of which had (up to that time) been enjoyed by the queen. He also built the relic-house Rájáyatana in the Nágadipa, and the house Unnaloma, and caused a parasol to be made for the Amala Cetiya. To this
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vihára, he made a grant of the village Tattagáma, that they might obtain their gruel from thence, and to the Abhayagiri Vihára, he gave the village Asgana Sálaka; and he added a dormitory thereto, and called it Dáthaggabodhi, after his queen Dáthá and himself. The queen also built an excellent vihára, which she called Kapálanága, and having endowed it with the means of obtaining the four monastic requisites, she made a gift thereof to the priests of the same brotherhood. Moreover, the king built another house surmounted by a silver spire at the Jetavana establishment, and himself took the oversight of the digging of a well near the Bodhi-tree.
He built also the tanks Gangatata, Waláhassa and Giritata, and improved the Mahápáli alms-hall, after making a receptacle, shaped like a boat, to hold boiled rice. And the queen caused boiled rice to be issued regularly to the order of nuns.
Having thus performed these works of merit, the king went to heaven in the tenth year of his reign.
Even so, rulers, though they abound in wealth, and are diligent in good works, yield at last to death. The thoughtful man should therefore ponder well over the ways of this world, and, freeing himself of the thought of an all-controlling fate, wean his mind from the love of earthly things. And taking to himself the robe of the recluse he should go forward without fear on the road to Nirvána (the great goal of salvation).
Thus endeth the Forty-second Chapter, entitled “The Reigns of Two Kings,” in the Mahávagsa, composed equally for the delight and amazement of good men.
mബm
CHAPTER XLIV.
zy HEN Safighatissa, the swordbearer, became king. He 園 was a great lover of justice, and gave himself up much to promote religion and the welfare of his country. He conciliated the people also by bestowing offices of state on such as were deserving of them.
And Moggallána, the general of Aggabodhi the Younger, who then dwelt at Rohana, having heard that Safighatissa had taken the reins of government into his hands, went up with a great host to make war against him, and pitched his camp at Mahágalla. And Safighatissa also, when he heard of this, sent forth an army

OHAPTER XLIV. 23
to give him battle. But Moggallána, who commanded the greater force, compelled the king's troops to fall back, and, pushing forward with his elephants and horses, took up his position at Rattiviháraka, where he fortified himself and began to add greatly to his forces. And when these things came to the ears of the king, he set out for Kadaládi-Niváta, and having sent his army before him, encountered and defeated them, and returned to his capital. But Moggallána restored his army again to its former strength, and advanced to Karehera. And the king's general sent out his own son in command of the king's forces to meet the enemy, and craftily feigned himself to be ill and dispirited, and moved not from his bed as if he were nigh unto death. And when the news of the general's sickness reached the king, he set out at once and visited him, and spake cheerfully unto him, saying, “Grieve not because you are too ill to go with me to the field of battle. But remain here and guard the city, and give counsel to the young prince how he should manage the kingdom.' And when all the men who could carry arms had been sent out to the field of battle, and the king's provisions failing him, his attendants served him with food prepared at the Mahápáli almshall, which, when the king perceived, he was greatly disgusted, and communed with himself, saying, “It cannot be that I have come to such a pass.' Thereupon he mounted his elephant and made haste with his son and a small force of men, and proceeded to the Eastern Tissa mountain, where he met the enemy and engaged them, and was attacked on both flanks by them. The crafty general (whom the king had left in the capital to take care of the kingdom), seeing this went up and attacked the king's army in the rear. And the king's son, when he saw this deed of the traitor, asked the king's leave to turn and crush him. But the king prevented him, saying, “Think not of that : our army is not equal, by reason of its weakness, for such a work, and it will certainly perish in the end.' The king was now hemmed in by two armies, and his forces were divided, in that they had to contend against the rebel as well as his own general; and as the battle was proceeding the king's elephant took shelter in the shade of a Madhuka-tree," and the king's parasol was caught among the branches, and it fell to the ground. The Rebel's men, seeing this, caught it up and gave it to their lord, who raised it and displayed it to all the host from the top of the rock,
* Bassia latifolia.
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24 THE MAHAvANSA.
And the king's forces, who had now been scattered on all sides, seeing this, mistook the rebel chief for their king, and rallied round him. The king being now let alone, dismounted from his elephant, and with his son and his faithful minister fled to the Meru-majjara forest, which was 1. tard by.
Moggallána being now victorious, took his army together with the treacherous general and his wicked son, and arrived at the capital and made himself the lord of the island. But thinking that he was not safe on the throne as long as any rival lived, and having heard that the late king had left a son in the city, he became greatly enraged, and ordered that the hands and feet of the young prince should be forth with cut off. And the officer to whom he had given the cominand proceeded at once to fulfil it. But the young prince, when he was told thereof, was greatly distressed, and wept sore, saying, “Wherewith shall I eat my cakes if thou cuttest off these hands of mine, which are wont to serve me with cakes?' The king's servant hearing the lamentation of the prince was exceedingly sorry at the order of the king, but fearing to disobey it, the base man, with tears and sobs, cut
; ult the left hand and the left foot of the prince. Jetthatissa,
a nother son of the dethroned king, heard of this, and escaped in disguise, and went to a place called Merukandaraka, in the Malaya country.
In the meantime the king, his father, with his son and his minister (left the forest of Merumajara, and) secretly made their way to the Veluvana Vihára, where, being advised thereto by the priests, they put on the yellow robe. And being desirous of reaching the province of Rohana in the disguise of a priest, he arrived at Manihira on his journey thither. But the men of the king who was then reigning, and who had been placed there, recognised the three fugitives, and seized them and bound them with fetters, and sent word thereof to their master. The king was very much delighted therewith, and gave orders, saying, “Take the captives forthwith to Sihagiri, and there behead the king and his son without any fear or scruple, but bring me the minister alive.” And the king's servants who had been so ordered took the three prisoners to Sihagiri, and prepared to do as they had been commanded. Then the young prince observing it, spake unco the executioner, and said, “I pray thee cut off my head fist as that would be better for me.' And the king's servants did as they had been asked, and afterwards beheaded the captive king. Oh, ye who care to take heed of

CHAPTER XLV. 25
human actions, behold the deeds of wicked men! So unabiding is prosperity; it endureth not, and neither is it within one's own control. Ye who put your trust therein, wherefore then do ye not strive after that happiness which is everlasting?
The executioner then spake unto the faithful minister and told him all the king's orders. And when he heard it he smiled, and spake thus unto them, “Has it been left to me to see the headless body of my master, and think ye that I shall serve another after that I had served him? Ye have slain him here, and will ye now carry away his spirit? Alas! what fools are ye? Verily I believe that ye are madmen and insane.' Saying these words, he fell at his master's lifeless feet and clung unto them, so that the king's servants were not able to remove him from the dead body of the monarch. And so they cut off his head also and bore all the three together, and showed them to the king, who openly displayed his joy to all the people at what had happened. And soon after he bestowed on the traitorous general the office of Malaya, Rájá, and his son he made the king's swordbearer. This king also caused the three Thapas to be covered with new cloth, and festivals also to be held at all the Thapas in Lanka. The Hair-relic of the lord, the Tooth-relic, and the great Bodhi he honoured also with many presents. He held the May festivals and others according to the rites that were in custom, and purged the whole religion of Buddha by means of a disciplinary act." He caused the three Pitakas also to be rehearsed with great pomp, and rewarded the learned monks with exceeding great presents. He gave robes to all the monks that dwelt in the island, and made a present of the Kathina robes to all the monasteries, and gave orders that new images should be made and that old buildings should be repaired. To the Order he gave three hundred salt-pans also. At Kárapitthi he built the Moggallána Vihára, and likewise viháras at Pitthigáma, Sagálma, and Watagáma. He built also the Cetiyageha and the Rakkha
Dhamma-Kamman -This expression occurs often in the Mahávagsa to denote the manner in which the earlier kings interfered to carry out reforms in the Buddhist Church. It means literally a legal act. In some instances this act was applied for and obtained by one of the members of the brotherhood. (See verse 75, et seq.) The act seems to have consisted in the promulgation by the king of a decree enforcing the observance of discipline among the priesthood, and, in some cases, empowering one or more of its Order to carry out the decree into effect by means of an ecclesiastical court.
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Wihára. He endowed very many viháras also with much land for their support. In this manner did the king many good deeds, remembering of how short a duration was the fortune of the king his predecessor.
Now, about that time, the king, angered at some fault of the Malaya Rájá, and remembering also the traitorous deed that he had committed on his former master, enticed him by a device, and (when he had got him into his power) caused his hands and feet to be cut off. And when this came to the ears of his son, the swordbearer, he fled to Rohana, taking with him his own son, and dwelt there, and soon made himself lord of the country. And he went to Jetthatissa, who remained in concealment in the Malaya, and began in alliance with him to lay waste the whole country. He encamped himself with an army at the Dolhapabbata, which, when the king heard of, he went at the head of an equipped army and intrenched himself near the enemy. And it came to pass that a great number of the king's men died of a fever that broke out among them. And when the swordbearer came to hear of this, he attacked the enemy in great force, and the king's host being greatly weakened by sickness and death, broke and fled, the king himself following after them. And the swordbearer (pursued after him and) overtook him near Sihagiri, and seeing that nobody was at hand to protect him, he slew him together with his followers. Intending to kill Jetthatissa also who was following close by, he sent messengers unto him, saying, “Come and be king.' But Jetthatissa, fearing his object, turned back and fled to the Malaya country, thinking, “How can he give unto me a kingdom which he had gotten himself with so much trouble?'
And this swordbearer having killed the reigning king Moggallána, surnamed Dalla, in the sixth year of his reign, entered the beautiful city of Anurádhapura with a great army, and became king under the title of Silámeghavanna, and extended his dominion over the whole island. And after he had saluted the Order and the Bodhi, he rendered the honours that were due to the three Thtipas, and patronised the Mahápáli alms-hall. In a time of great scarcity he distributed milk-rice among the Order, mixed with ghee and honey, and supplied the monks with water-strainers also. He gave largely to the beggar, the wayfarer, and the mendicant, and by divers acts of charity gained their love. And being kind-hearted by nature, he even gave away cake-money among the children.

CEAPTER XLIV. 27
He made offerings to the solid stone statue of Buddha at the Abhayagiri Vihára, and having renewed the old house of that statue, and adorned it with divers gems, he dedicated unto it the Kolavápi tank. He gave also to it all manner of protection, and always held the festivals connected with it with great pomp.
While this ruler of the realm, a vessel of all virtues, was thus passing his days, Sirinága, the chief, the uncle of Jetthatissa, proceeded to the opposite coast of India and gathered together a great number of Tamils, and returned to the northern part of the country and essayed to take it. But the king having heard thereof, went up to meet the enemy, and gave him battle at the village Raja-mittaka, and killed Sirinága and captured such of his Tamil followers as were not slain on the field of battle ; and after he had most cruelly treated them, he gave them away as slaves to different viháras in the island. And returning in triumph to the capital, the ruler of the land restored order throughout the kingdom and lived without fear of any danger.
At that time a certain monk, by name Bodhi, of the Abhayagiri fraternity, seeing how great a number of his brethren were wholly given up to lewdness, although he was not himself an elder in robes, approached the king and begged him that he would issue a decree to enforce discipline in the Order. Whereupon the king issued a decree for the enforcement of discipline, which he caused to be executed at the vihára by (the young monk) himself. And all the lewd priests who had been expelled from the Order, conspired together, and secretly killed him and set aside all that had been done. When the king heard of this he was greatly enraged, and seized them all in a body and cut off their hands and bound them with fetters, and appointed them to be guardians of tanks. A hundred other monks also of this Order he banished to India. Thus did the king, remembering the zeal of the monk Bodhi, purify the religion of Buddha. He requested the monks of the Mahá, Wihára fraternity that they should observe the Uposatha ceremony in common with the monks of the Abhayagiri. And when the former refused to do as he had desired, he was greatly incensed, and mercilessly. insulted and abused them with many hard words. He then proceeded to the southern country, without obtaining forgiveness from the monks for the offence that he had done against them. And there he was seized with a severe illness that caused his death soon after. And thus he left the world in the ninth year of his reign.
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28 THE MAHAVAN'sA.
His son Aggabodhi* then became king, with the title of Sirisafghabodhi. Mána, his younger brother, he crowned as sub-king, and gave him the southern country with the whole army that was stationed in that province. He ruled the country with justice, honoured the Order greatly, and disregarded not the customs of ancient kings. And Jetthatissa, who was then in the Malaya country, having heard of these things, went up to Aritthagiri and gained over the people of that part to his cause, and having established his authority over the southern and eastern countries, he marched step by step towards the capital with a great lost and with much hope. Dáthásiva, his general, he sent to reduce the western country, and remained himself at the village Siripitchika. And the king having heard of these things sent his brother, the sub-king, with an army, to the western country. And he went and drove away the enemy. The general of Jetthatissa's army then went up to Máyetti, where the king himself met him, and saying, “Now can the stripling be crushed like a young bird in his nest,” fell on him unawares, and took him prisoner. And hoping to fall upon Jetthatissa in like manner, and take him prisoner also, the king advanced boldly to meet him with a small army. But Jetihatissa having had warning thereof beforehand, prepared himself with a well-armed host to meet the king, and surrounded his army like unto a sea that had burst its bounds, and overpowered him. The king's army being thus altogether routed, he mounted on an elephant and instantly fled alone, and in disguise, from the field of battle. And six months after that he had been defeated he went on board a ship and made haste to India, leaving his country and his kinsmen and his treasure behind him.
Jetthatissa was then crowned king in the capital, and he governed the country as his predecessors had done, and gave protection to the religion of the land. He gave the village Mahádáragiri to the Abhayagiri Wihára, the Bodhi-tree called Mahámetta to the Mahá Vihára, and the village Gondigáma to the Jetavana Vihára. To Mahánága, the chief priest of the Padhánaghára, he gave the villages Matulasigana and Dumbarasigana ; the village Ambilápika to the Kassapagiri Wihára ; the village Kakkhalavitthi to the Veluvana Vihára ; the village Keheta to the Gaígámáti Vihára ; the village Cullamátika to the Antarágagga Wihára ; the village Sahannanagara to the
* The Third.

CEAPTER XLV. 29
Mayetti Vihára ; the village Udagáma to Kálavápi Vihára. These Viháras and many others he enriched with abundant gifts of land. He expended three hundred thousand pieces of money also in repairing temples, and gave the three robes to all monks
who dwelt in the island.
And the brethren of king Sirisafighabodhi who had fled to India,
and who were now concealing themselves in various parts of the island, were laying waste the country by degrees. And Jetthatissa, having heard of it, went up to Kálavápi and encamped there, and made war on them. And king Sirisafghabodi, who also had fled to the coast, now came back with a large army of Tamils, and having reached Kálavápi, prepared to give him battle. And when Jetthatissa heard that the king had arrived with an army, he sent his general, Dáthásiva, to India (that he might raise an army of Tamils there), and mounting his well-equipped elephant put himself at the head of his army and led them on to battle. And in the fight that ensued Jetthatissa's army was repulsed, and seeing them give way he spake unto his minister who was riding with him, and said, “Take this my message first to my queen, and do after it as it pleaseth you. Say unto her, “Take thyself into a convent, great queen ; learn there the doctrines of religion, and having preached the Abhidhamma, give the merit thereof unto the king.' And the king having ordered this message to be delivered to his queen, fought bravely with each Tamil that came forth to meet him, and killed all of them. And at last (when he was quite exhausted), seeing a Tamil named Veluppa coming forward to the combat, he drew out a knife that he carried carefully in his betel-purse, and cut his neck, and having laid himself down on the back of his elephant he returned the knife into its sheathe. Whereupon the enemy raised a great shout ; and the king's minister took to flight and went and informed the queen of their defeat, and delivered to her the message which had been entrusted to him when the king cut off his head. And the queen took herself into a convent, and when she had perfected herself in the Abhidhamma and the Atthakathá, she descended one day from the pulpit, and having seated herself on the ground, spoke to the king's minister (who was attending to her discourse), saying, “ Come now, show us the manner of my lord the king's death.' And the minister being thus desired, sat himself also before her, and cut his neck and 'cast away the knife from him, saying, “ Thus did
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the king his majesty die.” And she (the queen-nun), who

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30 THE MAHAVAN'sA.
witnessed the deed, was so overcome with grief that she died of a broken heart.
Thus did this king Jetthatissa depart this life five months after he had begun to reign.
He (Aggabodhi, who was also called Sirisasighabodhi) having now defeated all his enemies and gained the victory over them, took up his abode in the capital and restored the kingdom to its former state. He gave away the two villages Hafikára and Sámugáma, and the king's portion of Kehella with the tenants thereof, as a gift to the high priest who dwelt at the Padhánaghara called Mahalla-rája, that he had built in memory of his father, the sub-king. Likewise also he gave the village Mahámanika to the Jetavana Wihára, and the village Sálagáma to the vihára of Mayetti, and the village Ambillapadara to the Cetiyagiri; and at Pullatthinagara he made the island Mahápánádi.
And his ministers caused the sub-king Mána to be put to death, in that he had done a wicked thing among the king's wives, although he had been pardoned (by the king). Then the king appointed Kassapa, another of his brothers, as sub-king, so that the office might remain in the king's family. But Dáthásiva, having heard of the sub-king Mána's death, got together an army of Tamils and went up against the village Tintini. And when the king heard of his coming, he proceeded with an army to meet him and gave, him battle. And the king was defeated, and he fled alone to India in the twelfth year of his reign, leaving everything behind save the king's necklace of pearls, which he took away in order that thereby he might be known there. He (Dáthásiva) then ascended the throne, and was arrayed as king according to all the ceremonies of state, but without the royal necklace. And he was known over the island as Dáthopatissa. But the other (dethroned king) took advantage of every opportunity and made war and got back his kingdom. Thus did these kings in their turn war against each other and drive each other away from the throne; and by reason of this continual warfare the people were sore oppressed, and suffered greatly; and the country was brought to great poverty. And (when these wars were going on) Dáthopatissa destroyed all the works that had been done by his predecessors, and took to himself all the wealth of the three brotherhoods and of the relic-houses. He melted the golden images also, and took the gold thereof for his use. He despoiled the temples of all their offerings of gold, and removed the golden pinnacle of the Thtipáráma, and melted the golden

CHAPTER XLV. 3.
canopy, that was studded with gems of great value, which was on the top of the great Cetiya. And he gave away the vessels for
184
holding rice that were in the Māhapáli to his Tamil followers, who,
again, destroyed all the king's palaces and the relic-house. And afterwards, when he repented himself of his acts, he built the vihára Sákavatthu and endowed it with land, that he might purge himself thereby of the wicked deeds that he had done. And his nephew (sister's son), who was known among the people by the name of Ratanadásha, became the chief governor, and gave him much help. And when the fortune of war
turned, and Aggabodhi took the government into his hands,
Kassapa, his sub-king, rashly pulled down the Cetiya at the Thipáráma and robbed it of all the rich offerings that had been made to it by Devánampiyatissa, Aggabodhi the younger, and other ancient kings, that so he might support his army, being incited thereto by wicked men and bad advisers. He also pulled down the Cetiya of the Dakkhina Wihára and took therefrom much substance of great value. In like manner did he pull down many other Citiyas also. And so ill-advised was he of his friends, that they say the king had it not in his power to stop him from doing these wicked deeds. Oh how difficult it is to restrain evil-minded men. Wherefore the king who had been unable to restrain him, spent a thousand pieces of money and re-built the Thipáráma Cetiya that was destroyed by the sub-king, and held a festival in honour thereof.
And when Aggabodhi was defeated by Dáthopatissa, he went to Rohana to raise an army there. And during his sojourn there he was attacked by a disease which caused him his death after an interrupted reign of sixteen years. His younger brother Kassapa, the sub-king, then defeated Dáthopatissa and drove him into India, and brought the whole country under the dominion of one king, though he wore not the crown himself. And having joined himself to the virtuous, he repented him afterwards of all that he had done; and in order that he might avert the evil consequences of the deeds that he had aforetime committed, he laid out gardens of flowers and of fruits, and built many tanks. He made great offerings to the three Cetiyas and to the Thaipáráma, to which he dedicated a village also. He caused the doctrines of religion to be preached by holy monks who lived not among the habitations of men. He built a great house also at Maricavatti, and made the great elder of Nagasála to dwell in it. He attended also to all the wants of that abbot while he lived
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there, by providing him with the four monastic requisites, and prevailed on him so that he recited the Abhidhamma with the Atthakathá also. He built another house for this same elder at Nágasála, and gave it to him as a present with the village Mahá-nitthila, for his support.
And Dáthopatissa returned afterwards from India with a large army and made war against Kassapa. But Kassapa, with the help of his army that he equipped and made fit for battle, defeated and killed him. Thus did the reign of this king Dáthopatissa extend over a period of twelve years. And at this great battle Dáthopatissa's sister's son, who bore the same name, fled to India for fear of
So uncertain, indeed, are all earthly possessions ! They are gotten with great difficulty, and their splendour lasteth but for a moment. Therefore, he who seeks after his own well-being should abandon all his affection for them, and devote himself to the precepts of religion.
Thus endeth the forty-fourth chapter, entitled “The Reigns of
Six Kings,' in the Mahávagsa, composed equally for the delight and amazement of good men.
−C-ത്ത
CHAPTER XLV.
ND Kassapa, after he had gained the victory, and having fulfilled all his desires (turned his mind to the improvement of the things within the kingdom). He increased
alms-hall, and made great offerings to the holy monk Mahá Dhammakathi, who dwelt at Nágasála, and made him preach the sacred doctrines. And for the monk of Katandhakára, who dwelt in the monastery that the king's brother had built, he caused the whole Páli scripture to be written together with the
lesser books. He repaired the buildings that had been broken
down and added new works to the Cetiya, and made gifts of land in divers places to the Order. He made three crest jewels glittering with divers gems for (the pinnacles of) the three Cetiyas, and fulfilled the desires of one hundred Pandupalásast with gifts of cloth.
Sasaigahar, lit, “with epitomes," A Pandupalása is a lay candidate for holy orders living in the vihára until he could get his robes and alms-bowl made.
 

CEAPTER XLV. 33
He had many children, of whom the eldest was Mánaka." But
standing. So when he was laid low with an incurable disease, he thought within himself that all his sons, by reason of their tender years, were not fitted to take the government into their hands. He sent, therefore, for his nephew, who dwelt in the Rohana country, and who was a man of great understanding, and gave the whole kingdom into his care, together with his sons. And after he had worshipped at the Cetiyas with offerings of scents and flowers, he gave to the Order the four monastic requisites and obtained their forgiveness. And the king having thus conducted himself righteously towards his friends and his ministers and his subjects, passed away according to his deeds in the ninth year of his reigii,
And his nephew Mána having performed with all honour everything that was due to the dead body of his uncle, reconciled himself to his subjects, and drove away the Tamils (from their offices and from all power). Whereupon they conspired together to expel him (from the chief place in the government); and while he was absent from the capital, they took it and sent unto Hattha-dáthat who had fled to India, asking him to return hither and take up the government of the kingdom. And Mána, likewise, made all haste and sent unto his father (Dappula) in the Rohana country (telling him of all that had happened). And when the (Regent's) father heard thereof, he hastened out from the Rohana country (to take counsel with his son as to these things). And they agreed among themselves and
the friendship of the Regent,) and all of them lived peacefully together. Mána then raised his father to the throne and crowned him. And soon after Dappula had been made king he gave three thousand pieces for the service of the three fraternities, and when he had conciliated the Order and the people, he sent the royal treasures to Rohana, so that they might not fallinto the hands of the enemy.
And when Hattha-dátha had received the message that was sent to him, he made haste to the island with an army of Tamils. Whereupon all the Tamils who dwelt in the island returned from
He subsequently became king and reigned for thirty-five years. The interesting history of his life is narrated in the forty-seventh chapter.
See chap. XLIV., v. 154.
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their allegiance to the king and joined themselves to Hatthadátha, who was yet on his way to the capital. Mána, hearing of these things, determined that it was not then a meet opportunity for war, and having sent his father to Rohana together with all precious things that belonged to him, betook himself to the eastern country, and dwelt there, and laboured greatly to win the goodwill of the people therein.
And Hattha-dátha, having now gained over the great men of the Tamil party, seized the royal city and proclaimed himself
king by the name of Dáthopatissa. The people also called him by
that name, as it was well known to them, that being the name of his uncle. He sent unto his cousin Aggabodhi and appointed him sub-king, and gave him the southern country. And he bestowed offices, according to their deserts, on all those who had served him faithfully, and did all things that were needful for the advancement of religion and the good of his subjects. And he gave gifts of curdled milk, and rice and milk, and milk-rice, and clothes, at the Mahápáli. And he observed the sacred days and heard the preaching of religious doctrines. He caused all the festivals also to be observed, and took heed that the doctrines of religion were duly expounded. And by these acts of great merit he did much good to himself also.
To the Vihára of Kassapa, he gave the village Sena; to the Chief of the Padhánaghara the tank Mahágalla; to the May tira Parivena the village Kasagáma; and the village Punnoli to the Thipáráma, the which Cetiya, he honoured also (in other ways). He built the Kappara Parivena at the Abhayagiri Vihára, and to the same brotherhood he gave, moreover, a vihára called Tiputhulla. And while this vihara was in building, the Theriya brethren objected, saying that it encroached upon their sacred boundary. But the king gave no heed to them, and built it on the same ground (that he had chosen). Thereupon the Theriya priests were displeased with the conduct of the king, and they looked upon him as a wicked disciple, and inflicted upon him the punishment of the Inversion of the alms-bowl" (as set forth in the Vinaya). And, indeed, it has been said by the great Sage that any lay disciple who shall impiously endeavour to cause
This is a kind of punishment inflicted on laymen for a persistent course of unrighteous conduct towards the Order. The mendicant in passing the gate of such people inverts his bowl if food be offered to him, i.e.--he refuses the food.

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made himself feared in the province. And he trod his enemies under foot and gave gifts freely unto the people, and freed Rohana from all danger. And his people were so well pleased
with him that they said, “This is our great lord.” Thenceforth
he was known throughout the land as “The great lord.'
And king Silá-dátha" heard of these things, and being much pleased thereat gave him his daughter in marriage with a large portion; and considering him well-fitted to fill the throne, he gave him also the office of sub king. And his sons were Mánavamma and others whose fame was very great.
And having earnt the doctrine at the feet of the great elder who dwelt at Pásánadipa, and being much pleased with him, he built and dedicated to him a vihára in Rohana in token of his great reverence for him, but the elder left it for the monks in the four quarters of the earth,t He built the Alabamála Vihára and many others also, among them the Khadiráli Vihára, where he made offerings to the gods. He also repaired the buildings that were very old of the Anuráráma Wihára, and ornamented it with festoons of pearls. This great and learned man renewed the buildings Sirivaddha and Takkambila, wherein he establisned thirty-two monks, having provided for them all the necessaries of monastic life. He gave to the Nága, Wihára, the village Kevatta Gambhíra; to the Rája Vihára, Gonnagáma; to the Tissa Wihára, Kantika-pabbata; and to the Cittala-pabbata Vihára, the village Gonnavitthi. In like manner, this king gave to the Ariyákari Wihára the village Málavatthuka, and built an exceeding beautiful image-house there. For the statu e of Buddha which stood there he made a very costly ornament for the forehead, and a golden band, and celebrated the giving of the gifts with all festivities that were due. He repaired the Cetiya when it broke down, and plastered it with white cement, and set up another statue of the blessed Buddha, fifteen cubits high, which he named Metteyya. In this manner did this great ruler not only give great heed himself to the performance of many good deeds, but caused his servants to do the same, and he was fortunate in that he had a great number of men devoted
This name does not appear in the list of preceding kings. Could it be a misnomer for Silámegha, who ascended the throne after slaying Dalla Moggallána ? See chap. XLIW., v. 60, et 8eq.
it Literally, monks belonging to the tour quarters of the earth, i.e., the general Order of monks throughout the world.

- CBAPTER XLW. 37
to good works, by whom were built many viháras with the necessary furnishings thereof.
On one occasion when he was travelling through a forest in which no man dwelt, it happened that he had to pass the night there with all his followers. And when he had washed and anointed himself with oil, and had eaten of a rich meal, he went to lay himself on the soft bed that had been prepared for him in a fine tent. But seeing that sleep came not to him, he examined whether anything had befallen him during the day by reason of which his slumbers could be disturbed. And finding no such cause, he concluded that the reason thereof lay without, and sent men to find it, saying, “Surely certain of my venerable friends are even now being drenched with the rain under the trees; bring them hither to me if ye meet with them.” And the king's servants went forth with torches and searched everywhere, and came upon a number of monks who had come from Mahágáma, and who were taking shelter under the trees in the forest (because they had been overtaken by the night). And the king's servants took word of this to the king and he set out quickly, and, being much pleased at seeing them, brought them to his own abode and gave them suits of yellow robes from the number that had been set apart for distribution daily. And their robes that had been wet he caused to be dried, and, having given them water to wash their feet with, and other things that were necessary, he made them all sit down on well-spread couches, and served them himself with the medicinal food that had been brought for them. And in the morning also he gave them their victuals, and, having done other things also that were necessary, he provided them with attendants and sent them away pleased on their journey. In this manner did this prince, who loved good deeds, pass his days.
And while this chief of men was leading a life devoted to good works and setting an example to the whole country and province, his son Mána," who was in the eastern country, raised an army and, with the help of his father's men and his treasure, set out to Tipucullasa to make war. And when Dáthopatissa heard thereof, he set out from Tambalasiga, with a great army, and a fierce battle ensued when the armies encountered each other. And the strong men of Dáthopatissa killed Mána and his followers in this battle. And when Dappula heard of his son's
o Dappula’s son. (See v. 16, 21.)
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defeat and his death, he was stricken with grief as with an arrow, and died. He reigned seven days at Anurádhapura and three years at Rohana. The story, therefore, of his life is connected with Rohana and this place also.
Even so do men kill each other as the opportunity giveth itself, and gain a glory which may disappear at any moment like a flash of lightning. What wise man will place any trust therein?
Thus endeth the forty-fifth chapter, entitled “The Reigns of Four Kings,” embodied in the Mahávagsa, composed equally for the delight and amazement of good men.
−Cത്ത
CHAPTEER XLVII.
ASND when Hatthadátha. (Dathopatissa) died, his younger brother, the prince Aggabodhi, ascended the throne with the title of Sirisafghabodhi. He was a just king, and as he took a right view of things, he did much good. He took care of the refectories of the three fraternities and added greatly to the resources of the Mahápali alms-hall, and prohibited the destruction of animal life. And as he was not ambitious of keeping all power in his hands alone, he bestowed offices on men according to their deserts, and conferred honours on them according to their attainments or their rank. This wise and prudent man caused the religious Paritta" to be rehearsed by priests of learning wheresoever he found them, and them he honoured duly. And he heard the doctrine of the Supreme Buddha preached unto him by Dáthásiva, the elder of the Nágasála monastery, a man of great wisdom, virtue, and learning. And he was greatly delighted there with, and regarded it as the means of gaining every happiness. And when the king had heard of the many cruel acts which the Theriya brethrent had suffered in former times from his wicked and evil-disposed ancestors, he repaired and restored to that Order all its viháras and parivenas that had been brought to ruin, and endowed all their monasteries with gifts of land of great value. Verily he made the religious houses, which were decaying because they had not the wherewithal to support them,
A collection of Buddhist Suitras or sermons the recital of which is supposed to have the effect of protecting men from evil.
The monks belonging to the Mahá Vihára.

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example and built viháras in like manner. Yea, such is the nature of man that when a leader treads in the path of goodness or evil, the common people also follow in the same course. Let him that hath understanding keep this in mind.
The king's most loving and virtuous spouse, Jetthá by name, likewise built the convent Jettháráma for the use of the sisterhood, and gave it two villages at Pattapásána and another village connected therewith called Bhelagáma, as well as a hundred servitors. So also the Malaya Rājá, a man of exceeding great wealth, built a relic-house at the Cetiya at Mandalagiri Vihára, and put a new covering on the middle pinnacle of the Lohapásáda. Bodhitissa, another man of great renown, built the Bodhitissa Vihára. Yea, all the chiefs in the island built in divers places, according to their wealth, very many viháras and parivenas.
And the reign of this king was wholly one of meritorious deeds-all which have not been written here through fear of making the history too long. And, indeed, even the narrative that has gone before appears to me somewhat confused, inasmuch as it has been mixed up with remarks on the nature and condition of things which lead men to good or evil.
And the king repaired some time after to the city of Pulatthi and took up his abode there, and passed all his time in gaining merit. And while he dwelt there he was attacked with an incurable disease. And as he knew that death was drawing nigh unto him, he called all the people together and exhorted them
to live according to the law, and thus departed this life. And
the people were all stricken with great grief at his death, and bewailed and lamented themselves accordingly, and failed not in one single ceremony at his cremation. Even the ashes of the pyre they collected and kept for their use as medicine. And then they took charge of all the royal treasures and kept them with great care, and returned with the whole army into the city. Thus did the King Aggabodhi leave this life for heaven in the sixteenth year of his reign.
And Potthakuttha, the Tamil, thereupon took the government into his hands, and having taken Dáthásiva, the sub-king, captive, he cast him into prison, and took steps to defend the country from danger. But seeing that a country could not be kept in possession without a king, he sent unto Datta, a chief of Dhanapitthi, of the royal race, and anointed him, and gave him the title of king, but kept the government.of the country in his own hands. This Datta built a vihára, which he called after his own name,

CHAPTER XLVII. 41
and gained other merits also; but he lived only two years and then died. On his death, Potthakuttha got yet another youth named Hatthadátha, born at Unhanágara, and anointed him king, and governed the country as he did before. This Hatthadátha, after he had built the house of devotion, Káladighâvika, and gained other merits, entered the region of death six months after he had begun to reign.
Knowing, therefore, how many are the dangers that beset riches, and lands, and equipage, may wise men abandon their desire for the dominion of kingdoms, and fix their affection on heavenly goodness.
Thus endeth the forty-sixth chapter, entitled “The Reigns of Three Kings,' in the Mahávaqsa, composed equally for the delight and amazement of good men.
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CHAPTER XLVII.
ASND when that king (Hattha-dátha II.) was dead, MánaR vamma became king. (Who is this Mánavamma), what family came he from, and whose son was he, and how did he take possession of the kingdom? Ehe was sprung from the race of Mahásammata, and inherited the great virtues of that line of princes. He was the son of Kassapa, who destroyed the Thápáráma. And his queen was Sasighá, the daughter of the Réjà of the Malaya. After he had obtained the hand of this princess in marriage, he lived secretly with her in the northern country until it came to the ears of Hattha-dātha, whereupon he went over to India, and having made himself known to king Narasiha, he entered his service, and with much labour found favour in the sight of that king. And when he saw that the king's friendship was unfeigned, he brought his wife also to India and lived there with her, ministering to the king by day and night. And another king, Kanduvethi, with whom also he had found favour, gave him such great possessions that it seemed as if the whole of that king's dominions had been granted to him. And while he was living in this way, his wife Safighá bore him four sons and four daughters.
The man who was invited by the Tamils. He fled to India when Kásyapa defeated and slew in battle his uncle bearing the same name. (See chap. XLIV., v. 154, and chap. XLV., v. 12.)
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And it happened one day, as the King Narassha was out on his elephant on pleasure, attended by Mánavamma, he became thirsty and drank of the water of a tender cocoanut, sitting on his elephant, and gave the nut (of which he had drunk, with the water that was left therein) to Mánavamma, thinking him to be some other attendant. And Mánavamma took the nut that was offered to him and communed thus with himself: “This king is a friend to me, and, considered in its true light, what is there mean or degrading in eating of the remnants of that which another had partaken?" It can in nowise harm me, therefore, to drink this.” Then he drank of the nut. Yea, so great are the efforts of exceeding prudent men who are resolved to overcome difficulties And the king (happening at that moment to turn round) perceived the error he had made, and fearing (lest what he had done should grieve his friend, and desiring also to repair the wrong he had unwittingly done to him) seized the nut and himself drank of what had been left in it by his friend. In such manner do honourable men always conduct themselves.
Thenceforth the king Narasiha placed Mánavamma on an equal footing with himself, regarding food, and lodging, and honour, and equipage.
And while they were living there together, a king, Wallabha, came to make war against Narasiha, And the King Narasíha reflected within himself in this wise: “This man (Mánayamma) has served me diligently by day and night, that so with my help he might obtain the kingdom which is his birthright. Wherefore, if he should now follow me to the place of battle and lose his life in the field, his purpose, and my desire also to help him, would be of no avail.' Therefore the king left Mánavamma in the city, and went alone to the place of battle, and began to prepare for war against Wallabha. And (after his departure) Mánavamma thought to himself: “It would advantage me nowise to survive the king if he should be slain in battle (as I would then be left without a friend and with none to help me). If such an event should happen, my friendship would have been formed in vain. For what purpose, besides, has the king treated me as an equal (unless he expected that I might be of service to him in his difficulties)? Wherefore it is meet that I should follow the king to the place of battle, and join him in
Offering to an equal the remainder of what one had partaken is regarded as an insult, and the partaking thereof as a disgrace.

CEAPTER XLVIII. 43
the field, and share either of defeat or victory, of life or of death, with my friend the king.' And for this end he raised a large army, and having equipped it fully, he mounted on a noble elephant and set out for the place of battle, and showed himself before Narasiha, And King Narasiha was greatly delighted at the sight, and exclaimed with great emotion, “Surely, now know I that the trust I had placed on him has been rightly placed.'
And afterwards the forces of Mána, as well as those of the king joined together, and crushed the army of king Wallabha.
And Mánavamma displayed great valour in the field of battle, beating down the enemy on all sides like unto Narayana in the battle of the gods. And Narasiha was greatly pleased with the valour of Mánavamma, and embraced him fondly, and exclaimed, “Of a truth thou hast been to me the giver of victory!' And he returned thence to his own city and held a feast in honour of his victory, and rewarded the army of Mánavamma with all the honours that were due. And in course of time the king thought thus within himself: “This my friend has left naught undone to prove his love for me; he is no longer my debtor, My debt to him must I now repay by what it is my duty to do, even though grateful men are hardly found who know the value of services done for them.' He then assembled his officers together and spake to them in this wise: “You yourselves are witnesses of the deeds of valour done by my friend here. And now it is my duty to do for him that which will be a benefit unto him, remembering that to give help unto one who had given help in the past, is the duty of the righteous man.” And when these words were said, all the ministers replied, “Whatsoever your majesty desireth, even that is our desire also.'
And the king then granted unto Mánavamma an army with all the equipage and materiel and all kinds of artificers, and gave him leave to proceed (to his country and gain for himself the sovereignty thereof). And when Manavamma was leaving the country together with his army, the king wept sore as if he had been separated from his own son.
Mánavamma then took ship and crossed over the sea (with his army), and, having made a fast voyage, landed at Lasiká with his forces, and began to subdue the country (around).
And when Dáthopatissa heard of this invasion, he fled (froll. the capital); and Mánavamma entered the city and took it, and tarried not to be crowned, but straight way closely pursued the fugitive king (taking only with him a small force). (But he
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was soon compelled to give up the pursuit, for) that portion of his Tamil army that he had left in the city deserted from him when the false tidings were brought that he had been stricken with a serious illness. And Dáthopatissa also, when he heard of this defection, raised a large army and prepared for war against Mánavamma, who, when he saw that (save a few followers) his whole army had deserted from him, and that (if he should carry on the war with so small a force) his enemy might get a chance to triumph over his defeat and his death, resolved to return to India and persuade his friend to help him yet another time, by giving him an army to conquer the kingdom. Accordingly he returned to India, and showed himself again to his friend Narasiha, and entered his service a second time, and, having regained his favour, dwelt at his court until four kings had reigned in this island."
And Narasiha thus thought within himself: “This my friend, who seeketh most resolutely after fame, hath now spent many years of his life in my service that so he might get back hus kingdom. And lo! he will soon have grown old. How then can I now reign (in comfort) and see him (thus miserable). Assuredly I shall this time restore to him his kingdom by sending my army thither. Else what advantageth my life to me?' Thereupon the king gathered his army together, and having equipped it well, gave Mánavamma all things that he desired to have, and himself accompanied the army to the sea-coast where a mighty array of ships of burden, gaily ornamented, had been prepared for them. And when the king reached the harbour he gave orders to all his officers that they should embark and accompany Mánavamma; but they all showed unwillingness to do so (without their king).
And Narasiha, having pondered well over the matter, resolved on this stratagem. Keeping himself so that his army might not see him, he gave over to Mánavamma all his retinue and insignia of royalty together with the ornaments with which he adorned his person, and sent him (secretly) on board the ship, bidding him take the royal drum, the kottha, with him, and sound it from the deck of the vessel. And Mánavamma did as he was directed; and the soldiers thinking that it was the king (who
o They were, 1, Hattha-dáțha or Dáțhopatissa ; 2, Aggabodhi or Sirisaighabodhi; 3, Datta, the minion of Pottha-kuttha; 4, Unhanágara or
Hattha-dátha.

ODHAPTER XLVII. 45
was sounding the call), embarked, leaving him alone on land. Then Mána began his voyage with the army and all the materiel of war, which, with the ships in which they were borne, was like unto a city floating down the sea. And in due time he reached the port and disembarked with the army. And after the men had been made to rest there for a few days, he began to fight, and took the northern country and subdued the inhabitants thereof, and then put himself at the head of his invincible army and marched against the city. And Pottha-kuttha, having heard thereof, went forth with a large army to meet the enemy. And the two armies encountered each other like unto two seas that had burst their bounds. And Mánavamma clad himself in his armour, and led his men, mounted on his elephant; and he broke through the forces of Pottha-kuttha and the king (Hatha-dátha.) and scattered them on all sides. And Hattha-datha, the king, as he was fleeing from the field of battle, was seized by some country people. And they cut off his head and brought it to Mánavamma. And Pottha-kuttha, who escaped from the field of battle, took refuge in Merukandara. And the lord of that country (from whom he sought protection), when he saw him (under his roof), communed thus within himself, “Yea, now for a long time has this man been my friend: how can. I reject him, nor yet, how can I keep clear of offence to my lord the king and to this my friend?' And so (as he could not escape from this position by reason of its hardship, he resolved to kill himself, and) ate of some poisoned cakes, so that he died. And when Pottha-kuttha heard what had befallen his friend, he ate also of one of the cakes and died. Thus did the island fall into the hands of Mánavamma, freed from dangerous foes that are like unto thorns.
And Mánavamma then lifted his parasol of sovereignty over the island, as if he thereby sheltered the inhabitants thereof from the afflictions which had rained on them. And the good deeds that he did were many in number and of great value. Who can enumerate them all one by one? And this great and renowned man built these buildings: the terraced house called Kappagáma,
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Sepanni, Siriat Padhānarakkha Vihára, and the beautiful terraced
house at Siri Sańghabodhi Vihára. He covered also the roof of the Lohapásáda and the roof of the house at Thtipáráma. And he built a terraced house at the Thipáráma and gave it to the Papsukilika monks." He repaired also the old canopy on
An order of monks who wore robes made out of cast-off clothes.
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the top of the Cetiya and many buildings there that had gone
to decay.
Here there appears to be a gap in the history of Mánavamma.
The succeeding chapter commences with a portion of the reign of
--C-
CHAPTER XLVIII.
t 拳 彝 黎 零 彝 拳
HE having built a monastery with all the conveniences of a monastic life, gave it to the Dhammaruci fraternity along with the village Rájini-dipaka. He detached, too, a portion of the Mahānettádipáda monastery, and gave it also to them, as also the monastery Devatissaka at Kokaváta. He built the vihára Kádambagona, at Maháthala; the town Giri in the district of
Devapâli the vihāra Deva at Antara-sobbha and the Arāma
called Raja-mátika; and all these he bestowed on the Papsukilika monks. He built a house of devotion at the Gokannaka Vihára, and repaired the dilapidated house near the Bodhi-tree, Waddhamánaka. This celebrated king made new additions to the Safighamitta Wihára, and to many others in different parts of the country. He spent six and twenty Suvannas in repairing the dilapidated structures at the Cetiya-pabbata, and also built the vihára Tála-vatthu, also named Pannabhatta, and annexed it to the vihára called after king Mahásena. He rebuilt the tank Gondigáma, and restored it to its former condition. To all living things he gave alms of whatsoever was necessary for their support.
He observed the Uposatha (sabbath) together with all the inhabitants of the island, and preached to them the doctrine in order to ensure for them supreme happiness, so that all the people in his kingdom were most diligent in the performance of those acts that lead the way to heaven.
Whatsoever line of conduct is pursued by the ruler of a nation, the same is followed by his subjects; therefore should a wise king always walk in the path of righteousness. Such a king, wheresoever he may dwell, soon acquires great renown. He is surrounded with followers, and at the end attains supreme happiness. Hence
These remarks are made by the learned editors.
The beginning of this chapter appears to be missing.
A weight or coin of gold equal to about 175 grains troy, according to Wilson.

CAPTER XVIII. 47
also a wise man should look equally after his own welfare and that of others. For, if by the example of one man whose mind is disciplined, a whole nation becomes orderly in conduct, what wise man will condemn that discipline?
Hence the king Aggabodhi, diligent in good works both by day and night, left no act undone that tended to the welfare of beings in this world and in the world to come. Even the fine garments that he wore he gave away to the Pagsukilika monks to be made into robes. The love of impropriety, the injurious exercise of patronage, the enjoyment of unlawfully acquired property; these were notat all of his nature. On the contrary, whatever food animals lived upon, that he gave to them; by whatsoever means living things could be made happy, by these means he secured their happiness. In this manner, this chief of men, who spread peace on earth, after a course of good deeds extending over six years, departed this life to join the king of the gods. The it the Khattiya Kassapa, became king, a man able to bear the weight of the kingdom and to govern it as in days of old. He loved his people with the love of a father, and won their affections by his liberality, his courtesy, and his beneficent rule. He bestowed offices also on those only who deserved them, and, freed from all the cares (of state), took his share of the pleasures of life. This noble ruler enforced on laymen and monks and Brahmans the observance of their respective customs, and effectually prohibited the destruction of animal life.
He built two monasteries at Maccha-tittha, also the monastery Heligáma; the Aráma at Wanijagama; also that at Kassapagiri; another which was called Ambavana, and a beautiful house of devotion to which he assigned a village for its support. 带 臀 带 崇 米
Here there appears to be some verses missing relating to the reign of Kassapa.
The prince Mahinda, although the youngest of them, had the kingdom conferred on him. But he wore not the crown although he assumed the kingly office, because, it is said, his old and faithful friend Níla had died but a short time before he came to succeed to the throne. Brooding over this bereavement he had even no wish to accept the crown. Oh, how marvellous He bestowed not a thought on the pleasures of the kingly office of this island, because his friend was no more. True friends are
* Editors' remark. From the Pijávals it appears that this Kásyapa reigned seven years.
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indeed very rarely met with For that very reason has the sage (Buddha) declared in this wise: “All those truths that relate to the natural world, all those truths that relate to the spiritual world, all those truths that relate to the progressive course of Nibbána ;-all these are attained among men by association with virtuous friends. Hence loving-kindness should always be shown to them.'
And so he (Mahinda) governed the kingdom under the title of A'dipáda ("governor'), as if the object of his life was simply to protect the people of the island. He raised Aggabodhi, the son of his brother Kassapa, to the dignity of sub-king, and having enriched him with much wealth, gave him the charge of the eastern country and sent him to dwell there. But to his son he gave the southern country (only). He caused ten cartloads of food to be given daily in alms at the Mahápáli alms-hall. All food that was set before him he partook of in equal shares with the mendicants. He never ate of anything without setting apart a portion thereof for the beggars, and if, through forgetfulness, he ever failed to do so, he would give them of what he had fared two-fold.
For the use of the nuns he built a convent after his own name, and assigned to it the two villages Nagaragalla and A'ramamariyádaka. He built the Mahinda-tata Aráma, and endowed it with the means of obtaining the four necessaries of monastic life. In various other ways too were meritorious acts done by this lover of virtue. This magnanimous king having thus administered the government of the country for three years, left this life for the world of the gods, as if in search of his departed friend.
Prince Aggabodhi (the son of Mahinda), who was living in the southern country, was in the capital on some business when the Governor Mahinda died. The reins of government having thus fallen into his hands, he undertook the administration of the island, but sent to Aggabodhi, the sub-king, the nephew of Mahinda, asking him to hasten and take possession of the kingdom. He accordingly came up and ascended the throne under the name of Silámegha (Aggabodhi VI.). He appointed prince Aggabodhi, the son of Mahinda, to the office of sub-king, who immediately took upon himself the administration of the kingdom, addressing the king, his cousin, in this wise: “Banish from your mind all thoughts of the cares and anxieties of state and enjoy the pleasures of the kingly office (while I look after

CEAPTER XLVIII. 49
the affairs of the kingdom).' This sagacious man showed favour or disfavour to his subjects according to their deserts, and turned into order all the lawlessness that was rife in the land. So long as the king and sub-king lived on such friendly terms with each other, evil-doers found no opportunity for their misdeeds, and soon devised a plan by which to destroy their good understanding. Having secretly gained admission to the king's presence, they spoke all manner of evil things against the sub-king, saying, “Your majesty is only king in name, but another is king in reality, and doubtless this sub-king, after he has gained favour in the eyes of the people, will soon take possession of the kingdom.”
The king gave ear to this calumny and lost all the trust he had in the prince, who, when he became aware of it, proved traitor to the king and fled to his own country, where he gained over the people around him, and with a large army began a war. A great battle was fought at Kadalíniváta, when the prince was defeated and fled to the Malaya.
Soon afterwards the king, who was by nature a grateful man, remembering him of the service that his cousin had rendered, in that he made over to him the kingdom (which he might easily have taken unto himself), was so moved thereby that he bewailed himself sorely in the face of all the people. The prince also, when he heard of this, was greatly overcome in spirit, so that they two came to look with more affection on each other. Hereupon the king went unattended to the Malaya district, and (after they had been reconciled with each other) he brought the prince back to his own city. He then gave him his daughter Safighá to wife, thinking thereby both to give pleasure to the prince and to establish him in his loyalty.
Having now been restored to perfect friendship with the king, the prince was living happily with his (the king's) daughter (Safighá) when, enraged with her at some fault, he gave her a blow one day, on which she went up to her father in tears and made bitter complaint to him, saying, “The husband of your choice is killing me without a cause.' The king, when he heard this complaint, exclaimed, “Surely, I have done a foolish thing,' and took her straightway to the house of the nuns and made her take the robes.
Now, one Aggabodhi, a son of her uncle, had set his heart on her now for a long while, and thought that the time had come when he might carry her away with him. So he secretly took
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her away to the Rohana country by himself. Thereupon the king Aggabodhi took his cousin and proceeded with him to the Rohana country to punish his nephew Aggabodhi (that had done this evil thing). But Aggabodhi (the sub-king) prevailed upon his cousin, King Aggabodhi, to stay behind, and proceeded himself to the western hills to punish the offender against his wife, if haply he might find him. With the large army that he had in his hand he subjected the whole of the Rohana country, defeated the evil-doer in battle, and recovered and brought his wife Safighá. From that time forth these three (the king, the sub-king, and his wife) lived together in great peace and happiness with much loving confidence in one another, enjoying themselves as it pleased them most.
The king caused repairs to be made in the A'rámas Vápáranimaka, Mánaggabodhi, and Sabhattuddesa-bhoga at the Abhayagiri Vihára, as also in the terraced houses of Hatthikucchi Vihára, Puna-pițțhi Vihára, Mahá Pariveņa, and Wáhadipaka. He also restored the old doors of the Thipáráma buildings and set up the pillars in a different order. In this manner, having performed many other acts of merit according as he was able, this king (Aggabodhi WI., or Silámegha) passed away according to his deeds in the fortieth year of his reign.
Thereupon the fortunate Aggabodhi, who was sub-king, the son of the wise Governor Mahinda, ascended the throne. He took under his protection the religion of the country, and showed such favour to his subjects as he thought was fit for them, and appointed his son Mahinda as sub-king. He repaired and strengthened all that had decayed of the old house of the Bodhitree, and restored it. He also built the two Arámas, Kalanda and Malla-vátaka. By means of decrees issued to enforce discipline among the priesthood," he thoroughly purged the religion of the Conqueror, and stopped the way of those who set up false cases by deciding them according to the law. He took unto himself the oversight also of everything that was done in the island, even unto the distribution of food and medicines for the sick, and ordained the form and manner of holding festivities and funerals. He caused ticket-rice to be issued to the dwellers within all the three fraternities, and richer victuals, such as were tit for the king's table, to the Papsukilika monks. This man, so full of self-control, having done deeds of such merit, died in
* Dhamma kammehi. See mote in chap. XLIV, v. 46.

CHAPTER LVI 51
the sixth year of his reign during his stay at the city of Pulatthi. His son, who was sub-king, is said to have died before him, and so the kingdom was left without an heir.
Now, king Silámegha had a son named Mahinda. He was a man well favoured by fortune, able to uphold a people and govern a kingdom. On the day he was born, the king, his father, sent and inquired of the astrologers as to the future of his son, and they told him that the child was fitted to govern a kingdom; and he gave them many presents, and kept the matter secret. In process of time, when the child came of age, the king made him his own general, and having entrusted the affairs of the whole kingdom into his hands he lived (without care or anxiety.) His son thereupon performed the duties of the kingly office with great justice. But when his father Silámegha was dead, Mahinda, who was skilled in all statecraft, was not willing to take the office of general from Aggabodhi." At that time, however, he had gone on some of the king's business to the sea-board and was living at the port of Mahátittha. There he received news of the king's death, and fearing that traitors might take possession of the kingdom and spoil the capital, he made haste thither. Meanwhile, the chieftains and landlords of the northern districts took possession of the country by force, and withheld its revenues. And when he came to hear of this, he proceeded to the northern country with a large army, and subdued all the chieftains together with their servants. He next visited the place where the king (his uncle) had died, and had a meeting with the queen, when he wept with her and consoled her. And when he saw that the time had come he addressed her in these words, “Noble queen, be not sorrowful at the death of your husband. I will take upon myself the safety of the island, while you shall govern the kingdom.' The queen, though she kept silence, was yet full of evil thoughts, aid afterwards secretly conspired to kill him, that she might live in whatever manner it pleased her. And when the news of this conspiracy came to the ears of the general, he straightway set a watch over her and fought with and drove off the people who were of the queen's party. He afterwards had the queen bound, and laid her on a bed and brought her to the city, and seized the kingdom with its treasures.
Now, there was a governor named Dappula, a nephew of
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Silámegha, who was possessed of great wealth and had the command of a large army. He gathered his forces together, and having taken Kálavápi, advanced to Safighagáma to make war. The general being informed thereof, set out at once to meet the enemy with an army well-furnished, and taking with him the queen. A fearful battle ensued, and the governor perceiving that his army was giving way, retreated with his forces and ascended the hill Accha-sela. Having driven him, the general returned (victorious) and lived at ease,
(While the general was absent,) the chieftains of the northern country having heard that the city was unprotected, came together with the people of that part and took it. This brave and successful general, unwearied in his efforts, drove them at last away, and returned to the city, and ruled the kingdom according to the rules of justice.
He did all that was meet to be done for the order of monks, his subjects, the lower animals-birds, beasts, and fishes-and his kinsfolk and the army.
Afterwards Dappula having added to his army, went against the Malaya country with his two nephews, whom he had brought with him from Rohana; and having subdued all the country and provinces, reached the city at night with a great host, and surrounded it like a sea. His men encompassed the city all around, shouting on all sides, so that with the neighing of the horses, the trumpeting of the elephants, the sound of the gongs and cymbals, the blast of the trumpet, and the tumult of the soldiers, the heavens were like to rend asunder on that day. Whereupon the general, seeing this great army, spake cheerfully unto his own men, saying, “These three princes with a great host have come and laid siege to our city. Now, therefore, I pray you tell me what is meet to be done?' And his men of valour, thirsting for the battle, answered him, saying, “From the day that your servants entered your service, their lives have they given unto you. If therefore they should, in this hour of their danger, draw back, regardful of their lives, what advantage is it to their lord that he should have maintained them so long a time in comfort?' On hearing them, the king was greatly conforted, and set his army in battle array at night. And in the morning, when the sun had risen, he mounted his elephant that had been saddled for him, and went forth from one of the gates, and fell upon the enemy suddenly like a thunderbolt, with his thousands of mighty men,
108 and made a terrible slaughter among them. He broke altogether,

CEAPTER XLVIII. 53
and scattered on all sides, the hosts of the governor that had laid seige against them; and having stopped his men from pursuing the enemy, he arrayed his army in order, and shared with them the joy of victory. Dappula, the governor, who had been utterly routed on the morning of that day, fled with the remnant that had not been slain in the field of battle to the Rohana country. But the two princes who had accompanied him from thence, the general took alive, and carried them to the city, as captives. As soon as peace was thus restored to the island, this victorious and valiant general sent his forces against the eastern country to reduce it to subjection. They proceeded thither, and also against the northern country, both which they soon brought under his yoke, and compelled a great number of fighting men to join them. The general, who now became king, thinking that he could not with safety cast of the queen, or put her to death, took her unto him to wife. And the king lived with her, and she conceived and bore him a son endued with all the marks of future prosperity and greatness. From that time forth she became greatly attached to the king; and when the prince arrived at man's estate, the king appointed him to the office of sub-king, and gave him therewith a great portion of his wealth.
The (two) governors of the eastern country having heard of these things, and thinking that there was danger in them to their cause, joined themselves together, and raising a large army from both their divisions, and a great sum of money, sent unto their brother Dappula from the Rohana country, and made a treaty with him, and encamped with their great hosts on the border of the river (Mahaveli). The king, when he heard of these things, spake unto the chiefs of the people, and brought them to his side, and having caused the evil-minded persons to be put to death, set a garrison in the city, and after he had done everything that was needful he proceeded with his queen and a mighty army ready for battle unto the village of Mahummára, which he strongly fortified. And when it came to the ears of the three governors what the king had done, they encamped themselves before Kovilára, and made themselves ready for a great battle, And the king went up against them with his mighty army and entirely defeated the hosts of the three governors, two of whom fell in the battle, Dappula only having escaped. Thus in this struggle also was the protector of the land victorious. And he returned to his capital and occupied himself with the government of the kingdom. He performed many acts of greatmerit, and celebrated
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great feasts in connection with the great Bodhi-tree, the three great Cetiyas, and the Tooth-relic.
But Dappula, after he had fled to the Rohana, levied yet another army to do battle with the king, if so be that he followed him thither. And the king, in order to secure unto his children and grandchildren that they should occupy the land in peace, gathered together at the Thapáráma all the monks and all the wise men, such as were able to discern between what was just and unjust. And being himself well versed in all the duties of kings and the rules of government, he told them how he was minded to reduce the whole Rohana country to subjection. And when this had approved itself unto them, he gathered his army of four hosts with all the materiel of war; and after he had seen to it that the capital and every place of importance in the island was well protected, he departed from the city and went without any delay to the hill of Márapabbata (in Rohana); and after he had subdued all the country round it, he quickly ascended to the top of the hill (and occupied it). And when the inhabitants of Rohana saw (how strong was the position held by the king), they were affrighted, and submitted unto him. Afterwards the king made a treaty with Dappula, and being puffed up with his success, forced from him a tribute of horses and elephants and gems. He also made the Black River a fixed boundary for the future governors of that province, and decided all the country on this side thereof as the king's possessions.
Thus did this great and glorious person deliver the island from the thorns of danger, and return to the city and live there in peace, after he had brought the government of the island under the canopy of one sovereign.
This king made the Dáma Vihára, and another called Sanniratittha at the city of Pulatthi.
He built the monastery called Mahálekha at the Abhayagiri, and, at the cost of three hundred thousand pieces of gold, the Ratanapásáda, an exceedingly beautiful terraced palace with several floors, like unto another Weijayanta mansion. Out of his great wealth he made also, at the price of sixty thousand pieces of pure gold, an image of the Teacher, and adorned the head thereof with a gem of very great value, and held a feast with much splendour at the inauguration thereof. On the day of the
" The text reads Galla-bhogan, which makes no sense here. I think it is a mistake for Kálagaggan, the Black River (Kalu-gaiga).
Sakrá's palace.

CEAPTER XLVIII. 55
dedication of the palace he relinquished (his right to) the whole kingdom (for the sake of the religion of the land). He also made an exceeding beautiful silver image of the Bodhisatta, and placed it at the Silámegha, one of the convents of the nuns.
At the Thipáráma he made for the Thripa, a cover of gold, and ornamented it with bands of silver at distances from each other. he repaired also the dilapidated palace that stood there. Then he caused a great festival to be held there, and made the great elder of the Hemasáli Vihára, for whose use he had built a bath there, to expound the doctrines of the Abhidhamma. He repaired many old Déválayas, and caused very valuable images of the gods to be made for them. He gave to the Brahmans the best of such food as was meet for kings, and their milk and sugar he made them drink out of vessels of gold. To the halt and the lame he gave oxen and the where withal for their subsistence, and to the Tamils, who would not accept of oxen, he gave horses. To the poor who were ashamed to ask alms publicly, he gave in charity in secret. Yea, there was not one single person left in the island unto whom he had not shown such favour as was most fitting for him. inus, having considered the manner in which it was most fit that food should be given to cattle (in charity), he set apart for their use one hundred rice fields of standing corn, with the ears thereof full of milkyjuice, whereon they nuight graze. He also strengthened the flood-gate of the Kálavápi tank. It is said that the good deeds done by him in this manner were numberless-they were so many.
His son, whom he had made sub-king, was now dead, but there was another born to him when he held the office of general, whom he thought worthy of filling the throne. But fearing that the other royal princes should take away his life, he had him so brought up that they got not the opportunity for killing him. Now, it is said that one day, when the enemy had laid siege to the city, he went up to his father and begged him for the war-elephant. And the king gave him the big elephant-a fearful monster like unto the elephant of Maira. He gave him also a band of practised warriors skilled in the use of all the weapons of war. And when he thought the time had come, he put on his sword and mounted the noble elephant, and went forth from the city, and routed all the besiegers and gained a great victory. And the king was so pleased with his son's valour that he made him his general. Moreover, it is said that it was even he who had marched with an army to the northern country and drove
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away from thence the rebellious Governor Dappula and his armed host. Wherefore Dappula hated him exceedingly, and at the battle that was fought at Mahummára, perceiving the general in the midst of the strife, he was so enraged that he straightway urged the elephant on which he was mounted straight against him, intending thereby to kill him. But the general (seeing this) caused his own tusker to pierce the beast (to the breast) and drove him back. The king was so pleased with this deed of valour that he saw, that he thereupon conferred on him the office of sub-king, which he had himself held, because that there was none else fit in the kingdom. Having thus enjoyed in plenty the dominion of the island for twenty years, this king died, and went up to heaven as if to receive there the reward of his good deeds.
Even so all the riches that men lay up for themselves by much suffering are lost in a moment; yet, alas foolish men set their heart on them alone.
Thus endeth the forty-eighth chapter, entitled “The Reigns of Six Kings,' in the Mahávansa, composed equally for the delight and amazment of good men.
--—
CHAPTER XLIX.
SN the death of his father, the sub-king (Dappula III.) came to the throne. He was able both to keep down his enemies
and to gain over his friends. And he had a queen named Sená, whom he loved very dearly. She was fair to look upon, and was endued with wisdom, and had a little son whom she bore to him. He bestowed the office of sub-king on his eldest son, and gave his daughters away to the other governor of the Rohana to be his queens. This king bestowed also offices on various persons, to every man according to his deserts, and gained the love of the people by the exercise of the four kingly virtues. And it happened to him that he had on one occasion to go to Manihira." And while he tarried there he heard that the provinces on the border were stirred up (with revolt). Whereupon he straightway sent his eldest son and the chief of his army thither, saying unto them, “Go and pacify the country.' And after they had set out thither, certain evil-minded men, whose hearts were set on stirring up strife, spoke falsely to them, and caused them to
* Minneriya.

CHAPTEB XLIX. 57
break faith with their master. Thus they twain became traitors, and sought to take possession of the country. But when the king heard thereof, he proceeded forth with to Dáratissa, and put both of them to death, and seized all their treasures, and having destroyed all that were confederate with them, returned again to the city of Pulatthi.
At that time there was a prince, Mahinda by name, the son of Dáthásiva, a governor, who was also lord of the Rohana. country. And this prince, having offended his father, sought the king. And he was much pleased to see him, and showed him all the favour that he deserved; and that he might strengthen the bonds of friendship (between them) he gave the prince his daughter Devá to wife, and sent him to Rohana, with an army. And the prince, having subdued the Rohana, with the aid of the king's army, drove his father to India, and took possession of the country.
And the king built a goodly ticket-hall at the Mahé. Wihára, of great strength, and gave the village of Mahánáma for the support of the Kholakkhiya statue of the great Sage. He gave suitable gifts also to the Waddhamána Bodhi-tree, and repaired the ruined house that stood there; and in order to preserve it he gave the fruitful village Kotthagáma. To the Niláráma Wihára, he gave the village Kálussa, and to the Ioha statue the village Arámassa. Hie restored many ancient buildings also, and caused many images to be made for them, and built a great many houses, Cetiyas, and vihāras. And being a man of great compassion, he built a hospital for the city of Pulatthi, and another at Pandáviya with a fruitful village attached thereto. He built hospitals for the halt and the blind in divers places. And the judgments which had been righteously pronounced in cases he caused to be recorded in books, and ordered that they should be kept in the king's house, for fear that they may be perverted by corrupt means.
And to the Nága-vaddhana Vihára he gave many villages for its support, and intermeddled not with the grants of former times, but gave effect to all previous statutes. Yea, even all the great charities which his father had established, as also every other good act of his, he preserved with the love of a son.
And the queen also of this great king did many good deeds. She built the Kantaka Cetiya at the Cetiyapabbata, as also the rock temple Jayasena, which she gave to the country-priests together with the village Mahummára. She built also a
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second convent, called Silámegha, for the use of the sisterhood, and provided the sisters of the (old) Silámegha with all the necessaries of conventual life. Those villages also which had passed to aliens in former times she redeemed by payment in money, and restored them to the selfsame vihára. She caused the branches of all great trees at the Cetiyapabbata to be cut down, and made offerings of flags and banners of divers colours to be hung thereon. She repaired the terraced house on the eastern vihára, and brought back to fruitfulness the unfruitful village Ussána-vitthi that belonged to it. She also restored the Giri-bhanda Wihára that had gone to decay, and set apart villages for the support of the priests who dwelt therein. And she built also the house called Dappula-pabbata, that stands on the mango grove, and, having provided it with the four necessaries of monastic life, she dedicated it to three hundred priests. The king also built the Nilagalla Aráma, a vihára of great beauty, and constructed a very profitable water-course, and gave it for the use of that vihára. And he repaired the breaches in the Arikári Vihára also, and built anew a ticket-hall with a terraced house, and erected the Cetiya called Senaggabodhi-pabbata at Wahadipa,
And as he was E, man of great learning, he caused the doctrines to be preached at the three houses of the priesthood, and compelled the priests to accept his offering of alms-bowls, well-strung and wrought in iron. Yea, he left nought undone that pertained unto charity. To such poor women as were of good repute he gave jewels, and to... them that were in need of food he sent it unto them, and generally at night. He set apart fields of grain that cattle might graze thereon, and gave food that had been cooked to crows and other birds, and fried rice mixed with sugar and honey to children. In this wise did this chief of men, unto whom there was a large following, perform many acts of great merit and enjoy the good things of the earth, and leave it at the end of five years.
And on his death his son Mahinda,* a prince endued with every beauty and virtue, became the king of the Sighalese. The law was as a banner and a light unto him, and he devoted himself wholly to the pure doctrines of religion, so that he was known throughout the land as Dhammika Silamegha. And he neglected not to perform. all those things that were in keeping with the
* Mahinda III., or Dhammika silámegha.

CHAPTER XLIX, 59
commandments of religion, as they had been done by former kings. But evil he abhorred utterly.
And so that he might carry out new works at the Ratanapásásda, the king gave thereto the water-course called Getthumba, to be held for ever. And having repaired many old places of worship that were in ruins, and having performed many other good works, he passed away after he had reigned four years.
Aggabodhi then raised the canopy of dominion in the city, and with his reign he bestowed on all living beings the blessings of health and happiness. And to do honour to the Tooth-relic, he held a great feast that was worthy of all the virtues which adorned the Teacher, and another great feast also in honour of the (golden statue of the) supreme Buddha, which his grandfather had made.f. This ruler of men built a parivena and called it Udayaggabodhi, that so his name and that of his father might be had in remembrance; and he built another, which he called Bhita, and dedicated it to his teacher and three hundred other priests, with lands attached thereto. He gave the village Clavápiya and the two villages Kállala, and Mallavátaka to the preaching-hall. He forbade also the bringing in into the inner city of flesh, fish, and strong drinks on the Upósatha days. And it was customary with him, after he had made obeisance at a shrine or to the priesthood, carefully to wash his feet when he departed from the temple, saying, “Let no sand even be lost by cleaving to the soles of my feet.' ' Whatsoever act tended to heaven, or whatsoever act tended to Nibbāna, this (man) who took delight in the three sacred objects performed them all.
He was constant in his attendance on his mother, both by day and night; and he was wont daily to wait on her betimes and anoint her head with oil, and cleanse her body, and purge the nails of her fingers, and wash her tenderly, and dress her in clean and soft clothing. The garments also that she had cast off he washed with his own hands, and sprinkled on his crowned head the water in which they were dipped. He made offerings of flowers and perfumes to her as at a shrine, and then bowed himself before her three times, and walked round her with great reverence, and commanded that her servants should be provided with meat and raiment, according to their desire. And afterwards he fed her from his own hands with dainty food, and himself ate of the remnants, whereof he scattered a portion on his own head.
The Eighth † Mahinda II.
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And after he had seen that her servants were fed with the best of the king's table, he perfumed and set in order her bed-chamber, in which he had himself laid out her bed carefully with his own hands. And then he washed her feet and anointed them with soft and sweet-smelling oil, and, setting himself down by her side, he rubbed and pressed her legs until sleep came over her. Then three times walked he round her bed with great reverence, and having made proper obeisance to her, he commanded her servants and slaves to keep watch over her. And when he departed from the bed-chamber he turned not his back upon her, but stepped backwards noiselessly till he could not be seen, and bowed again three times towards where she lay; and bringing to mind ofttimes the service he had done unto his mother, he returned to his palace in great joy. In this selfsame manner did he serve his mother all the days of his life.
On one occasion, when he spake disdainfully to his servant, and called him a slave, it grieved him so that he himself sought to obtain his servant's forgiveness. Being endued with wisdom (and piety) he persuaded his mother to offer him up as a slrve to the Order, and got back his liberty by the payment of a sum of money that was equal to his value.
And thus, having devoted himself to acts of piety, and having conferred benefits on the (whole) island, he departed for the world of the gods in the eleventh year of his reign.
His younger brother Dappula" then became king, and he maintained all the customs which had been enforced by former kings.
At this time the sons of Mahinda, the lord of Rohana, were driven out of the country by their father; and they sought their mother's brother the king, and when he had inquired of them touching the matter, and being desirous of the welfare of his kinsfolk, he gave them a large army and sent them to make war against their father. But Mahinda, the ruler of the Rohana, having heard these things beforehand, began the war himself with the great army that he had ; and the two rebellious sons gave their army iu command to a captain and fied from the field of battle; but they came back and dwelt in the service of the king, and the event pleased the father of the princes greatly, but he perished in making war with another of his kinsfolk, who also fell in the battle. The king then gave his daughter Deva,
The Fourth.

CHAPTER XLIX. 61
who was a princess endued with all graces and virtues, to his sister's son Kittaggabodhi to wife; but this prince left his brother Dappula to minister unto the king, and set out with a great army fully equipped to the Rohana, and became the chief of that
with his sons and daughters.
The king rebuilt the old house of the Bodhi-tree, so that it may last, and ornamented it with works inlaid with gold, and after he had fitted it up in a manner so that it was worthy of his own king liness and the perfections of the Teacher, he held a great feast in connection therewith. He repaired the old house at the Hatthi-kucchi Vihára and converted the rock at Váhadipa into a vihára, which he called Láváráma. At the Jetavana Vihára, he made a golden image of the great Sage, which he conveyed to the Bodhi-house, and held a festival of so great splendour that the mind of man could not imagine it. He made gifts of clothes every year throughout the island, and caused the Mahá páli alms-hall to flourish. Of the refectories also he took great care. He commanded that gifts equal to his weight of precious things in the balance should be given to the poor, and repaired the old buildings and illaintained the faultless customs of ancient kings.
And this king had a general named Wajira, who was a man large in heart; and he built the Kacchavlila A'rama for the Papsukilika priests, and covered the Thapa house at the Thipáráma with tiles of gold as became it, and fixed doors also of gold to the house. Thus did this chief of men reign for sixteen years, and proceed at last to that country where all living things must go." After this king had passed away to the world of the gods, Aggabodhit caused himself to be proclaimed king. But his father, before him, had not made Mahinda, his brother's son, a governor, that so he might ensure the kingdom to his own sons. Whereupon Mahinda, seeing that he could give no assistance to his kinsfolk and his younger brethren, and being much troubled in mind how he should entreat them kindly, he departed to the opposite coast (with all his brethren). But (when Dappula was dead) they returned again to the island. And when Aggabodhi heard thereof, he sent a large force against them, and routed them, and cut off their heads.
And he caused inquiry to be made to the wants of the three
Cf. “To that bourne from which no traveller returns." The Ninth.
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brotherhoods, and took steps whereby to put an end to crimes throughout the island. And when it was told him that the
priests of the smaller vihāras were wont to take their morning
gruel at the Maha Vihira, he was greatly dissatisfied therewith, and gave unto these vihiras the large village of Kantha-pitthi, and the village Yabála, and the fruitful village Telagima, and a water-course, and ordained that those priests should henceforth take their gruel each one at his vihára.; and the priests of those vihāras gratefully accepted the gruel that he had thus provided for them. And he caused drums to be beaten throughout the island for the gathering together of beggars, to whom he gave presents of gold for three days, to each unan according to his need. And when he had done many other good deeds like unto them during three years, he departed this life to behold, if peradventure he might, the fruits of his cheerful faith in the three sacred objects, with the eyes of heavenly wisdom.
Of a surety, therefore, every bodily thing endureth not, inasmuch as even the all-knowing Buddlhas have yielded unto death. Let the thoughtful man, therefore, renounce the love of life and become a mall of true wisdom by attaining unto Nibbāna.
Thus endeth the forty-ninth chapter, entitled “The Reigns of Five Kings,' in the Mahivasa, composed equally for the delight and amazement of good men.
ത്തബത്ത
CHAPTER, L,
IHEN Aggabodhi's younger brother Sena raised the canopy of dominion in the city. And as he had great riches, he added to the welfare of all men, whom he considered as his beloved children. He followed not only the customs of former kings, but introduced other good customs which had not been before. To the monks, and to the nuns, and to his kinsfolk, and to all the dwellers of the kingdom-yea, even to birds and beasts and fisheshe did what was rightful to be done. But he caused Mahinda." (the prince), who had gone to the opposite coast, to be killed, and thus freed himself of all rivals to the throne. He made exceeding great presents to the poor and needy, and to priests and
Brahmans he gave the best of the king's table.
And he had three brethren younger than himself, to wit,
This Mahinda was the king's cousin. See infra chap. XLIX., v. 84 et seg.
 

CHAPTER L. 63
Mahinda, Kassapa, and Udaya. Of these, Mahinda became subking, and governed his conduct according to the king's wishes and served him well and faithfully.
And the king had a queen-consort, whose name was Safighá. And it was so, that on one occasion when the king had gone to a seaport to take his pastime in the sea, Udaya, the governor, tarried behind in the city and carried off Nálá, his aunt's daughter, who lived under the king's care, and took her to the city of Pulatthi. And (when the king returned from the seabord, and it was told him what had been done) his anger was not kindled against his brother. But he entered into an inviolable covenant with him, and bade him be of good comfort, and sent his chief governor, and brought him back hither.f And the two princes henceforth lived in peace with each other, and gave their protection to the religion and the inhabitants of the land.
And in process of time the king of Pandu, who had a great army, came hither from India, and began to subdue the country. And when the king heard thereof, he sent a great host to oppose him. But the king of Pandu, seeing that there was strife amongst the king's ministers, took advantage, and laid waste the whole of the northern country, and built up fortifications in the village Mahátalita. Thereupon a great number of the Tamils, who were scattered about the country, joined themselves to him, whereby his power was greatly increased. And the king's host went thither and gave him battle. And the king of Pandu went out into the field mounted on an elephant. And the host of Tamils beholding their lord the king's face were filled with strength and courage, and were ready (each man) to give his life for the king. But the hosts of the island were greatly discouraged by the king's absence, and broke and fled on every side. Whereupon the army of the king of Pandu straightway hotly pursued the fugitives, and, like unto the hosts of Mára, spread destruction all over the land. And when the king had heard that the army was defeated, he collected all the treasure that he could lay hands on, and fled from the city towards the Malaya country. And when Mahinda, the sub-king, who fought riding on his elephant, saw that his army had fled, he thought thus within himself: “Of a surety it is notin my power to withstand this great host alone, and it pleaseth me not to suffer death at the hands of this vile horde. Better is it, therefore, that I should die by my own hand.” So saying he cut off
* Polonimaruwa. if Anurádhapura.
This prince was evidently bringing up the rear of the any. Cf. v. 18
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his head even as he sat on his elephant, and many of his faithful followers, seeing this, cut off their heads also ; and the Tamil hosts rejoiced and were exceeding glad thereat. But Kassapa, the governor," having heard of these things (resolved to blot out the disgrace that had befallen them), and having provided himself with weapons, and clothed himself in armour, mounted his noble horse and proceeded to Abhaya Vihára. Alone, and with none to help him, he fell upon the enemy and broke their ranks, like unto a Supannaf drawing out serpents from the ocean; and he stopped them from advancing any further, and himself escaped unhurt. And that solitary horse (moved so quickly that he) was like unto a line of horsemen. But Kassapa, seeing that his men followed not to help him, thought to himself, “Wherefore should I, but one man, kill myself and thus fulfil the heart's desire of my enemy? Whereas, if I live, peradventure I might avenge myself on them some day, and fulfil my own heart's desire. It seeneth meet to me, therefore, that I should flee from the field of battle.' Accordingly this mighty and fearless man of valour broke through the host of the enemy and reached Kondiváta in saf y. Whereupon the forces of the king of Pandu took possession of the city; and they brought the head of Mahinda, the sub-king, and showed it unto him ; and when he saw it he ordered that the dead body of the prince should be burnt, and that all the funeral rites of the Pandian country be given to it also. And they took all the precious things that were in the
king's treasury as they had been commanded, and likewise also
of the things in the city and in the viháras. All the jewels that was in the king's palace, the golden image of the Teacher, and the two eyes of precious stones of the stone statue of the Sage, the golden covering of the Thipáráma Cetiya, and the golden images that were enshrined in the different viháras ;-all these he took away and made Lapká of none value whatsoever; and the beautiful city he left desolate, even as if it had been laid waste by evil spirits. And the (fugitive) king placed watches along the highway in divers places, and lived in great anxiety at the meeting of the two rivers. And the king of Pandu (after he had laid waste the country) sent messengers to the lord of Sihala, that he might make a covenant of peace with him. And when he (the lord of the Sihalas) had seen the messengers, and heard the
* Another brother of the king.
A mythological bird, represented as half man and half tird-the vehicle of Wishnu.

CHAPTR L. 65
inessage from them, he hearkened unto all that they had said. And so that he might secure his own safety, he entertained the
messengers well, even according to their own desire, and sent his
own messengers unto the king with presents of two elephants and all the jewels that he had. And when the king of Pandu heard of these things, he was well pleased, and giving the great city on that selfsame day in charge unto the king's messengers, he left it, and, reaching a port, immediately departed in a ship and went to his own country in safety.
And the king Silámegha" returned afterwards to the city, and, having restored the country to its former condition, he reigned in peace. And he made Udaya, his second brother, the chief governor, and gave him the southern country for his support. But soon afterwards he was afflicted with a sore disease, and entered the gate of death, having done many deeds of merit. And they say that the Governor Kassapa (the king's third brother) had fallen in a battle with (the forces of) the king of Pandu, while he dwelt at Pulatthi. Now, this Kassapa had four noble sons, who were all gifted with marks of future greatness; and the eldest of them was Sena, a strong and valiant prince, full of energy, and well fitted to govern a kingdom. And there was none like unto him in any respect. Therefore the king bestowed on him, in due form, the chief governorship (that Udaya had held), and gave the southern country with the materiel of war thereof,
And Kittaggabodhi, the chief of the Rohana, had four sons and three fair and lovely daughters. And his sister caused the eldest son, the prince Mahinda, to be put to death, and took possession of the country and its treasure. Whereupon the three princes, being provoked to anger at the murder of their brother, fled to the king's court, taking their three sisters with them.
And the king, being a man of great lovingkindness, was filled
with compassion on seeing their forlorn condition, and pitied them like his own children, and brought them up lovingly in all com
fort as if they were the offspring of the gods. In process of :
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time the king provided Kassapa, the eldest of them, with an . .
army, and charged him to go and take possession of the country (that was his inheritance). And so he proceeded thither and put his aunt to death, and brought all the provinces of the Rohana under him, and dwelt there, free from all danger. And then he
Evidently another name by which king Sena was known. 91-87

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sent and called his two brethren, Sena, and Udaya, and divided the country among them, and lived peacefully with them.
And the three royal maidens whom the king had brought up came of age and were fair and beautiful as goddesses. And the king raised the one called Sasighá to the rank of a queen and gave her to the sub-king (Sena)" to wife, with treasures equal in value to his kingdom. And to the younger brother Mahinda, who was endued with every virtue, and skilled in all the arts, the king gave the other two beautiful princeses, Tissá, and Kitti, with a dowry according to his desire.
Thus did the king render all good offices to his kinsfolk and gain the goodwill of his people by making gifts and by other deeds of kindness. And as he was endued with the ten virtues of kings, he walked in the path of righteousness and enjoyed the land.
And he built, as it were by a miracle, a great vihára at Arittha-pabbata, and endowed it with great possessions, and dedicated it to the Papsukilika brethren. And he gave to it also royal privileges and honours, and a great number of keepers
5 for the garden, and servants, and artificers. And as he desir2d to
attain to the position of a Buddha, this lord of the land caused a palace of many stories to be built at the Jetavana Vihára, and made an image of the Conqueror wrought in solid gold, and placed it there, and endowed it with great possessions, and made the priests to live therein. At the large parivena of this selfsame vihára, he restored, in great splendour, the mansion that had been destroyed by fire, and built the Virafikuraráma at the Abhaya
giri temple, and dedicated it to the priest of the Mahásafighika
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and Theriya Succession. And together with his queen Safighá he built the Pubbáráma, and provided it fully with the four requirements of monastic life. This wise and great king, together with that selfsame queen, built also the dwelling-place for the priesthood called Safigha-Sena, and gave unto it great possessions. And for the Hair-relic he wrought a casket all of gold, and held a great festival in honour of the shrine; and this glorious person dedicated to it his kingdom. To the Cetiyapabbata, he gave the very profitable channel, Kánavápi, and
commanded that the three robes should be given to the priests
that dwelt throughout the island.
With the help of the great tank Thusavápi he built several
* The king's nephew, Kassapa's eldest son. See infra, v. 48.

CEIAPTER I, 67
smaller tanks at the city of Pulatthi, and he also built the dwelling-place for the priests called Senaggabodhi, with lands and care-takers attached to it. He caused the Mahápálialms-hall in that city to be furnished full well with victuals, and erected a Mahápáli alms-hall at the Mahánetta-pabbata, also for the use of the whole priesthood. He built a house for the sick on the western side of the city, and gave an alms of gruel and other victuals for the destitute. This famous man also built a separate kitchen for the Papsukilika priests, and caused food to be served to them daily in proper order. And when he held the office of chief governor he built separate rooms at the Fappira Parivena and the Uttarāha Wihára, which he called after his own name. And as he had great riches, three times gave he gifts to the poor and needy, equal in value to his weight in the balance, and did also many other deeds of great merit. His queen, Sasighá, also built the dwelling-place for the priests, called Mahinda-Sena, at the Northern Vihára, and caused them to live there. And that goodly vihára, Dappula-pabbata, that the minister Mahádeva commenced to build in the reign of that valiant king Dappula, and likewise the vihára Kassapa-Rájaka, that the minister Dáru Kassapa had commenced, were both of them finished by this king. And Bhadda, the captain of his army, built a parivena, which he called Bhadda-Senápati, with slaves and lands attached thereto. And his minister Uttara built a goodly dwelling-place at the Abhayagiri temple for the priests, which he called Uttara-Sena, and gifted unto it the necessaries of monastic life in great abundance. And Wajira, the minister, built the dwelling-place Vajira-Sena, and the minister Rakkhasa the dwelling-place Rakkhasa.
And pondering over the violent deeds that the king of Pandu had done, this king, who had the power of discerning between good and evil, died in the twentieth year of his reign, while he yet dwelt in Pulatthi. Like unto a lamp that a strong wind had put out, passed he away from the land, to make place, as it were, for the brave Sena to ascend the throne.
Prosperity, and life itself, are both uncertain, and so are friends and relations. Look then, for example, at the fate of this chief among men who entered all alone into the terrible jaws of death.
Thus endeth the fiftieth chapter, entitled “The Reign of One King' in the Mahávapsa, composed equally for the delight and amazement of good men.
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CHAPTER LI.
nor Sena, having done all that was meet to be done in honour of the deceased king, entered the city at the head of a well-furnished army, and made himself king over the country. And as if he were displaying to the world the virtuous lives of 8 the kings of a by-gone age, he was pious and yet brave, rich and yet greedy of nothing, a cheerful giver always bent on charity, a man of great possessions, strong in army and the materiel of war. 4 His fame was without spot or blemish, and his glory was unsullied, as if he had put the sun and moon together to shed their lustre 5 jointly. And as he was full of stainless virtue and possessed a power of discerning between good and evil, and had a great insight into the nature of things, he passed safely through the torrents of sin and despised the vanity of a ceaseless existence. 6 And he had a wife by name Sagghi, whom he raised to the rank of queen-consort after he had conferred on her the privileges 7 that were due. And his younger brother Mahinda, a man of wisdom, he appointed to the office of sub-king, and gave him the 8 southern portion of the country. But Mahinda had done a wicked thing in the king's house. And when it was known to him that this thing had come to the ears of the king, he disguised himself and departed forth with with his wife and children to the Malaya, 9 country. Now, about that time the queen Sanghé had borne a son to the king, like as if she were displaying to him the image 10 of the beautiful son of Panada. As soon as the child was born the king saw him, and was delighted like unto Suddhodana at the 11 birth of Siddhattha in the Lumbini park. And when the day was 12 come for the naming of the child, the king thought thus within himself: “My son is the child of prosperity and of merit, and he seemeth fit to govern not only one island but the whole even of the Indian continent.' So he conferred on him on that very day the office of sub-king, with all honour, and gave him the southern 13 country. But he who had a foretime been the sub-king cunningly regained the king's favour, while he yet lived in the Malaya country, and returned to the captial with his brother's leave. 14 And attended by a great number of priests in the three brotherhoods, he sought the king's presence and entered into an 15 inviolable covenant with him. And Tissá, the consort of this sub16 king, had a daughter named Saghá; and Kitti also, his other wife, 17 had four sons and one daughter. And the king, who was a crafty
 

CAPER L. 69
man, took counsel with his ministers, and married Safighá, the beautiful daughter of the sub-king, to his son Kassapa, thinking thereby to confirm his younger brother in his faith in the king's goodwill towards him. And he restored also to his younger brother the southern country, and gave to the prince, for his support, many of his own possessions also, and the revenues of the whole kingdom. But being desirous of the welfare of the country, he kept the government of the kingdom in his own hands. And the prince and his princess lived together in peace and harmony, doing many deeds of merit, and begat sons and daughters of good fortune and great promise.
And when the lord of the land had held the festival of the Tooth-relic with all honours, he ascended the beautiful temple Ratana, and perceiving that the pedestal was, empty whereon the image of the supreme Buddha stood, wondered why it was so. And his ministers answered him and said, “O lord of the land knoweth not your majesty how in the days of thy royal uncle, king Pandu, came hither and laid waste the island, and carried off every costly thing that was therein?' And when the king heard this he was sore ashamed, yea, even as if the shame of his defeat had fallen on him. Wherefore on that self-same day he commanded his ministers to see to it that an army was raised. Now, it came to pass that at that very time a prince of the royal family, of Pandu was come hither, having formed a design to overthrow that kingdom because he had been ill-treated by his king. And when the king saw him he was much pleased, and having done unto him all that was meet to be done to a stranger, he proceeded to the port of Mahátittha, and busied himself there in collecting a large army and all the materiel of war, without omitting aught that was wanting. And when he had put his men in order, so that they looked like the hosts of the gods, this famous king gave the command of his army to his chief captain, aud charged him that he should take the prince of Pandu with him to the country of the Pandians, and put the king thereof to death, and recover all the treasures and other things that had been carried away from the island, and, having set the young prince upon the throne, return hither in all haste. And the chief captain promised to do all that had been commanded him, and taking leave of the king straightway entered into a ship with his men. And when he had landed on the other side with his men and all his materiel of war, he laid waste the coast and encompassed the city of Madhura. And when he
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34 had laid siege to the city, he caused the gates thereof to be shut, so that there was no communication whatever either from within or without. And then he set fire to its battlements, towers, and 35 storehouses. And while the army of the Siphalese was besieging his city and laying waste the country round about, and destroying 36 his hosts, king Pandu heard thereof, and made haste thither 37 with his army and gave them battle. But the number of his men sufficed him not. And being himself wounded with an 38 arrow, he left the city to its fate and fled from the field of battle on the back of an elephant, and gave up his life in the wrong place. And his queen also died with him at the same time. 39 And after that the army of the Sighalese, fearing nothing, entered the city and spoiled it of all that was therein, like unto 40 the gods who spoiled the city of the Asurs. And the chief of the army reached the king's palace and found therein the treasures that had been carried away from the island, and many 41 other things also of great value. And he took possession of all these things, and also of all the riches found in the city and in the 42 country. And he kept the supreme power in his own hands, end placing the young prince under his control, he made him king over the country with all the ceremonies that were due, and gave 43 the country into his keeping. And he took many men and horses and elephants as it pleased him, and, fearing no danger from any quarter whatever, halted his army wherever he chose, 44 and reached the sea-bord and rested there according to his good pleasure; and from thence the skilful captain entered into a ship, 45 as if he were bound on a voyage of pleasure, and reached Mahátittha; and having saluted the lord of the land and related the story of his enterprise, he showed forth all the treasures that he 46 had brought with him. And the king said, “It is well,' and bestowed great honours on him. And having accompanied the 47 rejoicing army to his own city, the king held a feast of triumph
and drank wine in honour of this victory. 48 He gave abundantly to the poor according to their need. And as he cared not for his own profit, he restored to its former con49 dition everything of importance throughout the island. He caused the golden images to be kept in their proper shrines, and fixed again the image of the Teacher on the empty altar in 50 the Ratana temple. Thenceforth he did what was necessary to protect the land and inspire confidence, and made it difficult for the enemy to overrun the island any more. He then greatly increased the cultivation thereof, and made the island look like

CHAPTER L.
Uttarakuru. And the people, who had been heavily oppressed under his predecessor, now rejoiced and were glad, as if from the fierce heat they had come to the shelter of a rain-cloud.
And it was in the twentieth year of this king's reign that the 5
Paqsukilika brethren left the Abhayagiri and departed thence.
And Mahinda, the sub-king, repaired the goodly house that stood near the illustrious tree of the Teacher, and made it pleasing to the eyes and pleasant to look upon. And when the carpenters who were employed in building it perceived that a branch of the fair Bodhi-tree was being rubbed against the scaffolding, and thereby bruised, they knew not what to do, and went and told it to the sub-king. Whereupon he went and made a great offering to it, and spake these words: “O Teacher if now thou wert born for the good of all living beings, and if by the building of this house, of which none can tell the value, I shall gain merit, then, I pray thee, let this branch spring upward, that so I may be able to build this house." And when he had made this supplication he bowed himself to the ground before the tree, and departed to his house. And beingld in the night the branch of the king of trees sprang upward. And in the morning the workmen saw it, and went and told their lord of what had happened. And the sub-king was exceeding glad thereat, and told the news to his brother, the king, and made great and costly offerings to the tree. He also built the vihára, Mahinda-Sena, and gave it to the Order with a grant of lands. He gained other merits also : to wit, the gift of the parasol that he used, the garments and sandals that he wore, gifts of rice to journeymen priests, and the dedication of a bath with refectories. Thus this sub-king, having done these and other acts of lesser merit, passed away according to his deeds in the thirty-third year of the king's reign.
And on the death of the sub-king the king appointed his youngest brother, Udaya, to the office, and gave him all his possessions. And the king fed and gratified the poor and needy by a gift of costly things equal to his weight in the balance. He purged the three brotherhoods by causing them to dwell in unity, after enforcing the rules of discipline. He loved meritorious deeds ; and so he filled one thousand golden saucers with pearls, and, placing a costly gem on each of them, gave them with
* In Buddhist mythology, one of the four great continents (Mahádipa) supnosed to abound with wealth and plentv
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great pomp to one thousand. Brahmans, whom he fed with milkrice in polished vessels of gold. And he gave unto them sacred threads of gold, and clothed them kewise with new garments according to their heart's desire. To all the monks in the island he made gifts of robes, to ach one a suit; and goodly clothes to all the women, to each one a cloth. And when he had repaired the Lohapásáda, so that it looked like the Wejayanta (mansion of the gods), he placed therein the statue inlaid with gems firmly imbedded in gold. And when it was told that the building had been used by great and holy men (of old) as an Uposatha hall, he made it a dwelling-place for ever to the Order, saying, “Never may this house be empty even for one moment!" And to this end he gave villages for its support, and appointed watchmen to keep watch over it, and commanded that about thirty-two monks at least should dwell there always. He made the Manimekhalá dam on the river, and a sluice for the Magihira tank. He built also the Kánavápi tank at Katthantanagara, and a hospital at Cetiyagiri. He multiplied the revenue of the Buddhagáma Vihára, the Mahiyasigana Wihára, and the Kitatissa Vihára, by giving lands for their support. And to the Mandalagiri Wihára, he gave some of his own possessions also. He built a lofty house at the Uttarálha Parivena, and gave a village to the image of Buddha called Mahásena, and set guardians over it. He made an image-house also for the Sobbha Wihára. In the temple at Manimekhalá, he put an image of the Bodhisatta, and after he had repaired the house of the stone image of the great Sage he conveyed the image, with its pavilion also, and placed it there. And when he had made a cistern for the king of trees, he held a great feast in honour thereof. And the whole of the Ratana Sutta he caused to be copied in leaves of gold, and held a great feast, and caused the Abhidhamma to be preached. And he brought forth the image of Ananda, and carried it in procession round about the city, and then caused the Paritta to be recited duly by the Order, and saved the people from sickness by sprinkling the holy water thereof upon them. Even so drove this king the fear of pestilence from the land. And he got himself to be anointed at the Hemaváluka Cetiya," and charged it to be written that this should be regarded as a custom every year (by the kings who came after him). To four thousand of the poor he gave food and raiment in charity on the
o Ruvanvęli Dágoba.

CHAPTER LI. 73
four Uposatha days of the month. He held the joyful feast of May, and joined with the meaner folk in their pastimes. And he gave them meat and drink and raiment, according as it pleased them best. To the brethren in all the island he gave alms daily; and he satisfied the wants of the needy, the wayfarer, and the beggar, by giving them gifts.
And Sagghâ, the king's consort, built at Abhayuttara" the Saggha-Sena Vihára, that was like unto a rock in appearance, and filled it with wealth. She made also a crest of blue for the stone image of the Sage, and offered daily offerings to it with all marks of honour.
Moreover, Tuttha, the valiant chief captain of the king, built the parivena Sena-Senápati, and endowed it with great possessions.
So this great king, who was an example to many, did many good deeds, and entered into the world of the gods in the thirtyfifth year of his reign.
Thereupon Udaya, this younger brother, became king, and he sought diligently to increase the prosperity of the island. And he raised Kassapa, his brother's youngest son, to the office of chief governor. And as it seemed meet to the king that he should show favour to his kinsfolk, he gave Sená, the sub-king's daughter, to Kassapa to wife, and Tissá, the other daughter, he kept to himself.
And Kittaggabodhi, the governor, the son of the sub-king Mahinda by the princess Kitti, a man of a rash temper, became a traitor to the king. And he disguised himself and departed secretly at night, and went alone to the Rohana. And there he made the people to be as a tool in his hands, and laid waste the whole country, and caused his uncle, who dwelt there, to be killed. And when the king heard of these things he was exceeding wroth, and sought diligently how he might bring him to the capital. And then he sent and called his brother's son, the sub-king Kassapa, and spake thus unto him: “O thou, who art the favourite of fortune! I pray thee, help me.' And he answered and said, “What doth your majesty desire of me?' And the king said: “Thy son Mahinda is even now come of age, and he is a mighty man, and the Rohana is the inheritance of his father and his mother. He is a valiant man also, and can bear all things. And as he is brave and clever, and skilled in all
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the uses of weapons of war, he is fit to go forth to battle. Moreover, he is an expert and prudent man, and well acquainted with the ways of warfare. Let us send him to Rohana that we may fetch hither that wicked man, the slayer of his uncle.' And Kassapa heard the king's words and answered him thus, with all respect: “Your majesty, O king hath sought my help. What need is there of my son? I will go even myself (to Rohana). And when I have departed on this errand, I know that the king's favour and the safety of my household are assured unto me. Let, therefore, no time be lost, but let it be as thou wilt.' And the king was exceeding glad when he heard these words, and he did everything that lay in his power, and gathered together a great army. And he appointed Vajiragga, the captain, to watch over the young prince Mahinda, to whom he gave command of the whole army, fully equipped with all the instruments of War, whereby the city itself looked empty. And the king himself followed Mahinda on foot, giving him courage, saying, “O highly favoured of fortune! Go thou and save the country.' And Mahinda shone at the head of his army with great splendour, even as Mahinda," as he proceeded at the head of his celestial hosts to the great battle of the gods and the giants. And soon he reached Guttasála. And all the folks of the country, and the chiefs of the provinces and of the districts whom the wicked slayer of his uncle had cruelly treated, joined themselves unto him, saying, “Now have we received our rightful lord and master.' And the traitor, while he yet tarried at Girimandala, felt that his fall was at hand. And so he seized all the royal costly treasures and fled to the mountains, taking all his elephants and horses with him. And Mahinda's host crushed the enemy on every side, and pursued the fugitive step by step, even to the foot of the mountain. And then they came upon his elephants and horses, and captured them. And saying to themselves, “Here must he be also,' they ascended the mountain, treading under foot the whole forest, and making the rivers and marshy places look like highways. And the foolish man, seeing that Mahinda's men were following hard after him, waxed exceeding wroth, and throwing all the jewels that he had into ponds and rivers and other such places, hid himself alone in a cave in the rock. And there his pursuers found him, and seized the miscreant. And they brought him straightway with great
The chief of the gods, the great Indra.

CHAPTER L, 75
joy to Mahinda, who was at Guttasálaka. And when Mahinda saw him, he laughed him to scorn, and spake to him, saying, “Hast thouthen possessed the Rohana?' And then he gave him in charge to Vajiragga, the king's chief captain, and proceeded at the head of the army to Mahágáma, and made himself lord of the Rohana. And he bestowed favours on his subjects with a free hand, and restored the people, whom the foolish tyrant had oppressed, to their former condition, and established as aforetime the religion which he had injured. And he planted orchards and gardens of flower trees in divers places, and built a dam across the great river, and formed tanks, and thereby made it easy for the Order to obtain everywhere the four necessaries of a monastic life. And he removed all the wicked chiefs of provinces and of districts from their offices, and drove away the robbers from the country and freed it from the thorns of danger, and made merry the hearts of all the people from the fullness of his riches and his great bounty. And this man, who was worthy of being honoured by the prudent and of being served by the needy, and like unto the wish-conferring tree in the comfort that he
bestowed on the poor, forsook the evil ways that aforetime had
been followed throughout the land, and walked in the path of righteousness, and took up his abode there.
And Wajiragga, the king's chief captain, brought the rebel
lious governor to Anurádhapura, and took him before the king.
And when the king saw him, his anger was kindled against him, and he straightway put him in prison and set a guard over him, and treated him severely in every way,
Three times did this famous king give gifts of precious things equal to his weight in the balance. And he covered also the Thtipa at the Thipáráma with a band of gold. He built a lofty house there, and caused a chapter of monks to dwell there, and repaired the breaches in this vihára, and also in the city.
And he made a waterfall with a strong dam on the Kadamba river, and enlarged the bounds of the tank at Mayetti, and every year made therein an outlet for water. And this preserver of the country gave cloth of fine texture, that garments might be made therewith for the brethren. And in years of famine he caused dining halls to be built, and gave abundantly in charity, and made the Mahépáli alms-hall to flourish. To the brethren of the three establishments he gave curdled milk and rice. And every day he gave alms-rice, and even gruel, with sweetmeats.
And when he had done these and other like good works which
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lead to her ven, he went to join the assembly of the gods in the eleventh year of his reign. And the sum that he spent on good works during these eleven years was reckoned at three of one hundred thousand and ten times that number in gold.
Thus did one king, after he had brought under his subjection the great King of Pandu that could not be easily conquered, and the other, after he had reduced Rohana, and its mighty strongholds,-even thus did these lords of men themselves yield to 'he power of death.
Thus endeth the fifty-first chapter, entitled “The Reigns of Two Kings,' in the Mahávagsa, composed equally for he delight and amazement of good men.
---
CHAPTER LIIl.
EEN Kassapa." sat upon the throne and gave the southern § country to the wise sub-king, whose name was Kassapa. And he caused the sub-king's daughter, even his own wife, the royal princess Tissá, to be anointed chief queen. He also caused donations to be given continually to the needy and to the artificers who came from divers parts; and this charity was called Dandissara. با ختر
And Mahinda, the governor, who then dwelt at Rohana,t came with an army to seize the king's country. And when the king heard of it his anger was kindled, and he sent his own army against him. But that mighty man fought and routed that army. Whereupon the king, in order that he might restrain him, sent his father Kassapa, the sub-king, unto him. And he went up and told him all that was right, proving the same from divers stories from the (book of the) law. And when he had restrained his son from warring any further, he returned (to the king). But after that Mahinda, the governor, slew certain chiefs of provinces, and perceiving that it roused the fury of the provinces, he fled to the neighbourhood of the city. And the brethren in a body took him to the king's presence. And the king gave him his daughter to wife, and sent him again to Rohana. This king drove out the lewd brethren from among the dwellers of the three brotherhoods, and ordained others in their stead, whom he caused to dwell in the several viháras. And the Bodhi-tree at the Mahá Vihára he filled anew with earth at the
头
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* The Fourth. † See chap. LVIII., vv. 119-125. į Ibid, v. 98 et seg.
 

CA PTER I, II. 77
hands of the governor, the son of the twice-anointed queen, and held great feasts in honour thereof. And then he made halo-ornaments of gold, and a parasol, and a jewel for the crest, for each of the solid stone images at the three religious houses. He made a stately house, called after his own name, at the Abhayagiri Vihára, and caused brethren to dwell there, and gave villages for its support. To the Cetiya at the Mahiyasigana Wihára also he gave a village. And in honour of the images he gave rice and cloth to all the brethren. And from all living things on land and in water removed he then the fear (of death); and the customs of former kings he observed with much care.
And Ilasiga Sena, the chief captain of his army, who was a
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prince of the blood, built a house for the Theriya brethren behind
the Thdipáráma. And the Dhammārāma, he built for the Dhammarucikas," and likewise the Kassapa Sena for the Ságalikas.f At the Cetiya-pabbata, he built the vihára. Hadayunha, and gave it also to the Dhammarucika brethren. And for the use of the
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priests that dwelt in groves he built cells, in each grove a cell;
and at the Rattamálagiri he built a goodly room and pleasant, and gave it to the hermits, who were the guardians of religion. And he built also the beautiful parivena at the Mahá Vihára, which he called Samuddagiri, and gave it to the Papsukilika monks. And he made a habitation in the forest after the name of his own lineage, and gave it to the brethren of the Mahá Wihára, brotherhood, who dwelt in forests. Moreover, he repaired the viharás that were old, and caused patches to be put on the old garments of the brethren. And for the sisters he built a dwellinghouse, Tissáráma, and appointed them to have the care of the Marica-vatti Thdipa and the great Bodhi-tree. And at Anurádhapura and the city of Pulatthi he built hospitals for the prevention of pestilential diseases. And to these buildings he granted fruitful lands and gardens, with keepers, and furnished then also with means for the support of images. In divers places in the city he built dispensaries for medicine, and caused rice and cloth to be given to the Paqsukálika monks. He set at liberty also many beasts that were bound. The chief captain of the army also caused great gifts to be given to the poor, and savoury rice and curry and gruel, and divers kinds of food and hog-shaped jaggery to be given to the brethren. And by these and other like
The Abhayagiri fraternity. The Jétavana fraternity. Bhesaija gehaņ, medicine-house.”
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good deeds the fame of Sena, the chief captain of the army, shed light on all the country like unto the rays of the moon.
And one of the kinsfolk of this self-same captain of the army, a chief, Rakkhasa by name, built a very goodly vihára in the village Savāraka, and ordained an excellent course of exercise to be followed daily by the dwellers therein, and gave it unto the monks of the Mahá Vihára, who were perfect in discipline.
And the chief scribe Sena, built a noble house, called Mahálekhaka-pabbata, for the use of the monks of the Mahá Vihára.
And the king's minister named Colarijá re-built a parivena that had been altogether ruined, and made it a goodly and lasting place to dwell in.
In all the three fraternities the king made beautiful halls, like unto the Vejayanta, and ornamented them with fine paintings, and held feasts of relics pleasing to the minds of his people, and passed away according to his deeds after he had sat seventeen years on the throne.
Then Kassapa," the sub-king, who was born of the twicecrwned queenf was anointed king over Lapká, the crown whereof descended in the order of inheritance. And he was endued with faith, and had a knowledge of the true way, and was wise as one of surpassing wisdom. He was of ready speech, like unto the minister of the gods, and of a free hand, like unto the giver of wealth. S. And he was a learned expounder of the law, and skilled in all arts, and gifted in discerning between right and wrong. He was versed in policy, and grounded firmly in the faith like unto an immoveable pillar, so that he remained unshaken by the winds of contrary doctrines. He harboured neither pride nor guile, nor deceit, nor such-like sins, but was a mine of virtue like unto the ocean for all sorts of gems.
And this ruler of men, who was like unto a moon in the world, conferred the office of sub-king on the governor Dappula, who
Kásyapa the Fifth.
† Cf. chap. ILI,, vv. 91—93 ; chap. LIII., vv. 1, 2, 11. Tissá, the queendowager of Udaya having been raised to the rank of queen by Kásyapa IV., she was twiceanointed or twice crowned.
! Vrihaspati. § Kuvera.
The authorship of the Elu work called the Dampiyd Getapada, or a Glossury on the Dhanumapada, should, I think, be rightly attributed to this king (Kásyapa. V.) and not to Kásyapa the Parricide, as I have erroneously done elsewhere. The doubtful expression debisaraja, occurring at the end of that work, can now be easily explained by the Páli Dvaydibhiseka-Sctijdita in our text, meaning, born of the twice-crowned queen.'

GEAPTER LII. 79
was born of his own house. By the practice of the ten virtues of kings and the four means of conciliation, he watched over his people like his own eye. And he purged the whole religion of the Teacher by enforcing the rules of discipline, and appointed new priests to fill up the vacant places in the viháras." And he re-built the Maricavatti Vihára that King Dutthagámani had built, and which had gone to ruin, and adorned it with divers dwellings for the brethren, and after holding a great feast in celebration thereof he gave it to the Theravagsaja brethren.f And to five hundred of them he gave lands for their support. And that so he might display a likeness unto Metteyya, the chief of the world, preaching the noble doctrines to a nultitude of gods in the Tusita heaven, this chief of Lapká, surrounded by his subjects and all the brethren, in the goodly hall adorned with divers jewels, at the richly-decorated vihára, expounded the Abhidhemma with the glory of a Buddha, And then he caused
the Abhidhamma Pitaka to be written on plates of gold, and
embellished the book Dhammasaggani with divers jewels, and huilt for it a house in the midst of the city, and placed it there, and caused feasts to be held in honour thereof. And he gave the office of Sakka SenápatiS to his own son, and charged him that he should take the oversight of feasts for the book of the law. And every year the king caused the city to be decorated like the city of the gods, and adorning himself all over with jewels, so that he shone like the king of the gods, he marched through the streets of the city seated on an elephant, surrounded by a well-clad host. And the book Dhammasapgani he took in procession in great splendour to the richly-decorated vihára that he had built there, and having placed it on the relic-altar in the hall of the goodly relic-house that was ornamented with divers jewels, he made offerings unto it. And in the Mahámeghavana he built the Ganthékara Parivena, and a hospital also in the city, and gave lands to them. At the Abhayagiri he built the Bhandiká Parivena and the Silámegha-pabbata Vihára, and gave lands to them also. And to the refectories at Jetavana Wihára and the Abhayagiri, this chief of Lagká gave villages likewise,
Evidently showing that the enforcement of the rules of discipline (Dhamma kamma) resulted in the exclusion or excommunication of many dissolute monks from the ranks of the Order.
t Sometimes Theravādi or Theriya. All these terms are used to denote the monks of the Mahá Vihára fraternity,
it. The Buddha who is to come nect.
S Sakra's general.
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a village to each house, And by reason of his gratitude this most righteous king gave lands to the vihára, Dakkhinagiri by
e Moreover, Sakka Senápati built a delightful parivena which he called after his own name, and gave it unto the Theriya brethren with lands. And his wife Vajirá also gave unto them a parivena after her own name, and lands thereto. And it was she who gave to the Theravaqsa sisterhood, that was honoured everywhere, the convent that she built at Pada-laichana. And the queen-mother of Sakka Senápati built a convent after her own name for the use of the forest brethren, who were as lamps to the Succession of elders (Theravaqsa). And for the image of the Teacher at Maricavatti she it was who made a jewel for the crest, a net-work for the feet, and a canopy and a robe also.
And in the palace the king built a royal chamber after his own name, and a beautiful house with upper stories, which he called Pálika.
And Rajini, the king's second queen, made an offering of a silken covering for the Hemamálá Cetiya." And she had a son called Siddhattha, who was celebrated as “Malaya Rājá.' He was like unto the god of beauty in form. And when he died the king built a hall for the brethren, and established an alms of food, and gave the merit thereof to him.
So while the king of Laká, was ruling righteously in this wise, King Pandu who had warred with the king of Cola and was routed, sent many presents unto him, that he might obtain an army from him. And the king, the chief of Laká, took counsel with his ministers and equipped an army, and, appointing Sakka Senápati to the command thereof, accompanied it himself to Mahátittha. And he stood on the shore and brought to their mind the victories of former kings, and gave them courage, and thus sent them into the ships. And Sakka Senáipati carried them safely to the other side of the sea, and reached the Pandian country. And when King Pandu beheld the army and the captain thereof, he was greatly pleased, and exclaimed, “ All Jambudípa shall I now bring under the canopy of one dominion;' and then he led the two armies (his own and the Sinhalese king's) to battle. But he succeeded not in conquering the king of the Cholian race. And so he abandoned the struggle and returned (to his own place). But Sakka Senápati went against
* The Ruvas vgi Sgya.

CHAPTER III 81
him, saying, “Alone shall I fight him,' and died of a contagious disease to the great misfortune of Pandu. And when it was told to the king of Lapká that his army was being destroyed by the same disease, he had compassion on the men, and ordered that they should be brought hither. And then he gave the office of Sakka Senápati to his (the late general's) son, and made him the chief of the army, and brought him up in his father's name. And he caused the Paritta ceremony to be held in the city by the brethren of the three fraternities, and drove out the fear of disease and dearth from the people.
And when he had brought happiness in divers ways to the religion and to his people, the king passed away to heaven in the tenth year of his reign.
And Kassapa, the chief of kings, although he sat on the throne of Lagká, was yet well read in the three Pitakas. Like unto a lamp did he give light to the length and breadth of knowledge ; and he wrote books, and was of ready speech, and a poet. He had a clear memory and clearness of purpose ; and he was both a preacher of the law and a doer of the same. Wise, faithful, and merciful, always seeking the good of others, he was bountiful and versed in the ways of the world. May the (kings of the) earth, yea, even all, be like unto him in the purity of virtue.
Thus endeth the fifty-second chapter, entitled “The Reigns of Two Kings,' in the Mahávapsa, composed equally for the delight and amazement of good men.
−ബ്-
CHAPTER LIII.
图区 HEN Dappula, the sub-king, became king; and he 杨 s appointed to the office of sub-king the governor of the same name. And he gave a village to the Maricavatti Wihára, and maintained in the city the customs of former kings. Howbeit the king enjoyed not the earth long, because of his former sins. And so he entered within the gate of death in the seventh month of his reign.
Thereupon Dappula,t the sub-king, became king. And h bestowed the office of sub-king on Udaya. Now, at that time King Pandu, because he feared the Cholians, left his country and
got into a ship, and landed at Mahátittha. And the king sent
The Fourth, The Fifth. 87س-91
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unto him, and was well pleased to see him, and gave him great possessions, and caused him to live outside the city. And while the king of Lagká was yet preparing for war, thinking unto himself, “Now shall I make war with the Cholian king and take two sea-ports, and give them unto King Pandu,' it came to pass that a fierce strife arose, from some cause, among the princes of the island, to the great misfortune of Pandu. And King Pandu thought thus to himself: “I shall reap no advantage by dwelling here.' So he left his crown and other apparel, and went to the Keralaite.*
And when the strife was ended, the king gave a village, hard by the city, to the great Bodhi-house at the Mahámeghavana. And Rakkhaka, the chief of his army, surnamed Ilagga, built the house Rája near the Thipáráma. And the king maintained all the works that had been done by former kings, and reached the twelfth year of his reign, and passed away according to his deeds. And Udaya, the sub-king, then became the chief over the people of Lapká. And he anointed Sena, the governor, as subking. Now, in those days the ministers who (had offended and) feared the king took refuge in the Tapovana. And the king and sub-king followed them thither, and had their heads cut off. And the holy ascetics who dwelt there were sorely disgusted with this deed, and they left the country and went to the Rohana. Whereupon the people of the country and the dwellers of the city, and all the men of war, were roused to anger, like the sea raging with a fierce storm; and they ascended the Ratanapásáda at the Abhayagiri Vihara, and after they had terrified the king and overawed him greatly, they cut off the heads of the ministers who had taken a part in the crime at the Tapovana, and threw them out of the window. And when the sub-king and his friend the governor heard the tumult that was made, they leaped over the walls (of the city) and escaped, and hastily fled to the Rohana. And the men that were strong and valiant pursued after them until they came to the border of the Black River.S But the fugitives had crossed the river before them, and they returned (without following after them), because they had no boats (wherewith to cross the river). And the princes who had broken the peace in the sacred forest went thither, and fell down on their faces, in their wet raiments and hair, at the
The king of Kerala. it The Second. it "The Forest of Ascetics." S. The Kalu-gaiga.

CHAPTER LIII. 83
feet of the holy monks, and made a great wail, and left not off weeping until they had constrained the ascetics to forgive them. The great kindness and long suffering of these lords of religion moved the king towards the two offenders. And when the fury of the great army was appeased, the forces of the sub-king, accompanied by the brethren of the three fraternities, set out to bring then back. And the two princes were prudent men, and well learned, and so they prayed the Pansukilika brethren, and brought them back to the city. And the king also went out and met the monks on the way, and obtained forgiveness from them. And then he returned with them, and when he had left them in their forest he went back to the king's house. And from that time forth the king observed the customs of former kings, and passed away according to his deeds in the third year.
Thereupon Sena, a prudent man, was anointed king over Laqká. And he appointed Udaya, the governor, who was his friend, as sub-king. And he gave a thousand kahápanas" to the poor on the Uposatha day, and himself observed it also. And this the chief of men observed to his life's end. And this lord of the land gave to the brethren rice and cloth in honour of the images, and to the needy and to artificers he gave gifts out of the charity called Dandissara.f This king caused beautiful houses also to be built in fit places for the use of the brethren, and gave them lands for their support. And he restored the ancient viháras throughout the island, each at a cost of one thousand or five hundred kahápanas. And for paving with stones (the foreground) at the Abhayagiri Cetiya, this king spent forty thousand kahápanas. And the decayed outlets for the passage of water at the great tanks in Lapká he repaired, and strengthened the bunds thereof with stone and earth. He built also a costly row of rooms in the king's house, of surpassing beauty, and strictly performed the charities established by former kings. And to the Nágasála Wihára, that the minister Aggabodhi, the Rájá of Malaya, had built, he gave a grant of lands on the occasion that he had seen it. He made also goodly halls and fine paintings and images at the four viháras, and held relic festivals continually. And after these and divers other acts of merit, he passed away according to his deeds in the ninth year.
And after him the sub-king UdayaS was anointed king over
A certain coin : value uncertain, See chap'LII, v. 3. Niddhamana. This may mean either a sluice or spill. S. The Third.
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Lanká. And he appointed Sena, the governor, to the office of sub-king. But to the great misfortune of the people, this king became a drunkard and a sluggard. And when the Cola king heard of his indolence, his heart was well pleased, and, as he desired to take to himself the dominion of the whole Pandu country, he sent emissaries to him to obtain the crown and the rest of the apparel that the king of Pandu left there when he fled. But the king refused to yield them. Whereupon the Cola king, who was very powerful, raised an army, and sent it to take them, even by violence. Now, at this time, the chief of the army was absent, having gone to subdue the provinces on the border that had revolted. And the king commanded him to return, and sent him to make war. Accordingly the chief of the army went forth and fought against the enemy, and perished in the battle. And the king (of Cola) took the crown and the other things, and proceeded towards Rohana. But the army of the Cholians succeeded not in entering that country. So they went not any further, but returned to their own country, leaving this island in great fear.
And the king, the Chief of Lanká, appointed Viduragga, a man of great authority and knowledge, to be chief of the army. And he destroyed the borders of the dominion of the king of Cola, and overawed him, and caused the things that were taken from this place to be brought back. And then he gave to all the Pansukilika brethren in the island all such things as were needful and precious for them.
And the chief of Lanká, then made a crest jewel, that shone with gems and precious stones, for the image of the Teacher at the Mahá Vihára. And Vidurá, a woman of the king's household, made an offering also to that stone image of a network for the foot, shining with jewels.
And the king departed from this world in the eighth year, as he was rebuilding the palace called Mani, that the Cholian king had destroyed with fire.
Thus did these five kings enjoy the kingdom established under one canopy of dominion. And when they had subdued the whole world by a policy of repression and conciliation, they went under the sway of death, with their wives and their children, their
ministers and their friends and followers. Let good men always
remember this, that so they may cast off slothfulness and pride.
Thus endeth the fifty-third chapter, entitled “The Reigns of Five Kings,” in the Mahávagsa, composed equally for the delight and amazement of good men.

OHAPTER LIV. 85
CHAPTER LIV.
HEN Sena" was anointed king over Lapká, according to the order of succession. And he bestowed the office of sub-king on the governor, Mahinda. Now, this king was a man of wisdom and of great learning, and an able man withal. And he conducted himself towards his friends and his enemies with great moderation, showing goodwill and affection at all times. In those days the heavens rained showers upon the land in due season, so that the people who dwelt therein were happy and contented. And the king took his seat on one occasion in the Lohapásáda, and expounded the Suttantat in the presence of the brethren of all the three brotherhoods that were assembled therein. He adorned the casket of the Tooth-relic with divers gems, and held great feasts also in honour of relics at the four viháras. At Sitthagáma, where he had aforetime himself dwelt, he built a parivena; and after he had watched over his subjects, even as he would have watched over his son, he departed for heaven in the third year of his reign.
Thereupon Mahinda, the sub-king, became king. By reason of his great fortune and glory, and the might of his arms and his renown, he shielded himself from the danger of conspiracies, and brought Lagká under one canopy of dominion, and made the rulers of the provinces faithful and obedient unto him. And the king sent out and got him a princess of the Kálisiga Cakkavatti race, and made her his chief queen, albeit there were princesses in Laqká of royal blood. And she begat him two sons and one fair daughter. Of the sons he made governors, and raised the daughter to the rank of sub-queen. Thus also did this king establish the royal race of the Sighalese.
Now, Wallabha, the king of Cola, sent forth an army to Nágadipa to subdue this country. And when the king heard thereof, he sent Sena, the chief captain of his army thither, together with a great host, to fight against the hosts of Wallabha. And Sena, led the army and fought against the enemy, and destroyed him utterly, and took possession of the field of battle. Whereupon Wallabha and the other princes entered into a treaty with the king of Lagká, because they could not prevail against him. Thus did the fame of this king spread abroad throughout Lapká, even across the sea unto Jambudipa,
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* The Fourth. Buddha's sermons. it. The Fourth.
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And the king showed great favour to the preachers of the holy law, and after he had heard the doctrine he rejoiced in the faith of Buddha. He gathered together also the Papsukilika monks, and invited and broug it them to his own house;
and when he had seated them in ord', he fed them with clean
food in abundance. Thus did he aly ays, as if it seemed to him the work of one day. To the bretiren that dwelt in the forest he sent food with various condiments in abundance, clean and rich. He was a habitation of goodness, and sent physicians daily to heal the brethren that were afflicted with disease, and to them he sent daily sugar and sweetmeats roasted in ghee, and garlicwater and sweet-smelling betel, to be given to them after they had eaten of their rice. To each of the Paqsukilika brethren he gave always a bowl filled with garlic and pepper, and long pepper and ginger and sugar, the three myrobalans also, ghee, sesamum oil, and honey," and an outer garment and a covering for the bed. All the other things also that were necessary for the Pagsuksilika brethren, such as robes and the like, this lord of the land caused to be made and given to them. To each of the brethren of the Mahá Wihára, one by one, he gave new cloth wherewith to make robes. And twice did this lord of the land give to the brethren, who lived altogether on free gifts, presents of precious things equal to his weight in the balance. And he caused a commandment to be inscribed on a stone in these words, “Let not kings in future take profit from lands that belong to the Order,'t and caused it to be set up. He made the poor and helpless to repeat the Three Refuges and the Nine Virtues of Buddha,i and commanded that rice and cloth should be given to them.
On the site of the stalls of the elephants he made an Alms-hall, with beds and seats, to the poor. He furnished all the hospitals also with medicines and beds, and caused rice to be given daily to the captives that were in prison. To monkeys and bears, and deer and dogs, did this benevolent man cause rice and cakes to be given, ln the four viháras he garnered up heaps of paddy (and caused a proclamation to be made), saying, “Let the poor and helpless take thereof according to their need.'
This king made a great feast also, at which he made divers offerings, and carised the Vinaya to be expounded by monks of great skill. Ar when he had made presents in due course, he
* These articl. s were considered necessary for a sick diet, “Gilánappaccaya
bhesajja parikk ára."
it I believe this means the exemption of temple lands from tax.
Tisaraza and Navaguna.

CHAPTER LIV. 87
caused Dhammamitta, the elder of Sitthagáma, to expound the Abhidhamma; and Dáthánága, who dwelt as a recluse in the forest and was like an ornament unto Lanká, to discourse thereon. To the Hemamálika Cetiya" he made an offering of a silken covering, and offerings also, in divers ways, of perfumes and flowers and illuminations and incense, with music and dancing, and himself distributed among the brethren the cloths offered at that joyful season. To the three sacred gems he caused offerings of the flowers which he had caused to be brought from the various gardens of his kingdom. And he began the building of the lofty house Candana, at the Maricavattit and made gifts of lands of great value to the brethren thereof. He made a casket of jewels also, and placed the Hair-relic therein, and made offerings to it. This lord of the land covered the Cetiya at the Thtipáráma with bands of gold and silver, and made offerings thereto equal in value to his kingdom. In the relic-house there he made also a door of gold like unto the mount Sineru, shining with the rays of the sun. He rebuilt also the beautiful house that belonged to the four Cetiyas, which stood at the Pada-laiehana, and which the hosts of King Cola had destroyed withfire. Likewise, the Tooth-relic house, the Dhammasangani house, S and the Mahāpāli alms-hall, which stood in the middle of the city, and which also had been destroyed by fire. And the lord of the land built a betel-hall, and spent the revenue thereof for the medicine and diet of the brethren that belonged to the school of the elders. And to the nuns that had been brought up in the school of the elders he gave the Mahámallaka, convent that he had built. And the storied house Mani, that his uncle, King Udaya, had commenced, he brought to a conclusion in a worthy manner.
And four of the king's ministers at that time built four parivenas at the Jétavana Vihára. And Kitti also, the king's most beautiful queen, who was as an embodiment in her person of all the king's fame, built a beautiful parivena at the back of the Thipáráma. Three baths also of clean water she caused to be built, the one at that monastery and another at the Kappagáma and the third at the Civara Cetiya. And being gifted with great charity, she made a present of a flag of gold lace, twelve cubits in
* The Ruvagveli Dágoba. † The Mirisvețiya Dágoba. it The Thúpáráma, the Ruvanvelli, the Abhayagiri, and Jétavana. S See chap. ILII., vv. 50, 51.
The Mahá Vihára monks, who called themselves “The Elders of the Church," and traced their line of succession from the great apostle Mahinda.
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length, at the Hemamálika Cetiya. And for the use of the people, her son built a hospital within the city; and that virtuous man Sakka Senápati built another without the city for the use of the brethren.
The king built halls also, like unto the mansions in heaven, at the four viháras; and at the end of one year after the building thereof he held divers feasts in honour of the relics, and maintained thereby the customs of former kings. And having performed these and other like good deeds, the king departed this life in the sixteenth year of his reign.
Thereupon Sena," a prince twelve years of age, the son of this king by the Kálisiga queen, took unto himself the dominion of the kingdom. And he bestowed the high office of sub-king on his younger brother Udaya, and he made Sena, who had been the chief captain of his father's army, to be the chief captain of his army also. And when he had departed with an army to subdue the border, the king slew his (the chief captain's) younger brother, who dwelt in his mother's house, aid appointed the minister Mahámalla Udaya, who was obedient unto him, to be his chief captain. And when Sena, the chief captain, heard thereof, he was greatly enraged, and marched back with his army, saying, “I shall lay hold of my enemies.' And when the king heard thereof, he departed and fled to the Rohana, taking with him the minister who had been as a slave unto him, and whom he regarded as his saviour. But his mother went not with him, but stayed behind with the sub-king and his queen. And she showed no anger to the chief captain, but sent for him. And being thus favoured by her, he assembled together the Tamils, and made over the country to them, and went to the city of Pulatthi, and lived there, And the king sent forth, an army to do battle with the chief captain, but he put to rout and defeated all the king's host.
Thereupon the Tamils, like unto Rakkhasas, began to oppress the country, and to take by force whatever belonged unto the people. And the people in their distress went up to the king at Rohana, and told him thereof.
Whereupon the king took counsel with his ministers and drove away (Udaya) the chief captain from his office, and, having made peace, with Sena, went up to the city of Pulatthi to save the religion and his country. And that so he might get unto himself an heir, he took the daughter of his chief captain to wife, who begat him a noble son, whom he called Kassepa.
The Fifth.

CHAPTER LW. 89
And while the king yet dwelt there, his favourites who cared not for him, seeing that they could not obtain strong drink, became his evil advisers, And they spake highly of the virtues thereof, and caused the king to drink of it, so that he became a drunkard, and was like unto a mad tiger. And then he ceased by degrees to partake of food, and died in the tenth year of his reign, giving up his high estate while he was yet young. Hence learn, that following after the counsels of wicked companions leadeth a man to ruin, and let them who seek after happiness in this world or the world to come, avoid the wicked man as a rank poison.
Thus endeth the fifty-fourth chapter, entitled “The Reigns of Three Kings,' in the Mahávansa, composed equally for the delight and amazement of good men.
--
CHAPTER LW.
ND when Sena was dead, the prince Mahinda, his younger brother, raised the canopy of dominion in the noble city of Anurádhapura. And in that city, which was filled with people of divers races whom Sena, the general, had brought over, the king dwelt with great difficulty for twelve years. Now, the dwellers in the provinces neglected in those days to give the king his revenue, because he was a mild man and cared not to enforce law against them. So that in the twelfth year of his reign his wealth was well-nigh exhausted, and he could not maintain his army because he had not the wherewithal to give the soldiers their wages. So all the men of Kerala, who had not received their wages, came up in a body to the gate of the king's house, and sat themselves there forcibly, with their bows in their hands and their swords and other weapons of war, saying, “The king shall not eat of his meat until our wages be first given to us.' But the king deceived them, and taking with him all the precious things that he could lay hands on, he departed secretly by a passage underground, and fled in great haste to the Rohana. And he built a fortified place there in the village Sidu-pabbata, and installed his brother's wife as queen, and lived there. But she dieu before long, and he raised his brother's daughter to the rank of queen. And she bore him a son, named Kassapa, where
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village Kappagallaka, and ruled there over the Rohana for a long time. But the Keralas," the Sihalas, and the Kannátast exercised full authority at that time in the other parts (of the island).
Now, a trader in horses came here from the opposite coast, and returned to his country and informed the king of Cola, how things stood in Lapká. And when that powerful king heard thereof, he sent a large army hither, intending to take L ká. And the army arrived in Lapká without delay, and, by slow degrees, entered the Rohana, oppressing the people as they went, beginning from the place where they landed.
And in the six and thirtieth year of this king's reign they took the queen with all the jewels and ornaments, and the crown that was the inheritance of the kings, and the priceless diamond bracelet that was a gift of the gods, and the sword that could not be broken, and the sacred forehead band. And, having made a false show of peace, they took the king prisoner in the fastnesses of the forest, where he had taken refuge through fear. And they sent the king and all the treasure that had fallen into their hands straightway to the king of Cola. They also broke into the relichouses S of the three brotherhoods, and took many gold images and things of great value throughout the country of Lapká and in the several vihāras thereof. And like unto demons, who suck up the blood, they took to themselves all the substance also that was therein. Moreover, they stationed themselves in the city of Pulatthi, and held possession of the king's country even unto the Rakkhapásána-kantha place. But the inhabitants of the country took the young prince Kassapa, and, with great care and affection, brought him up secretly, for fear of the Cholians. And when the king of Cola had heard that the young prince had come to the twelfth year of his age, he sent his chief officers with a large army to take him. And they came with a great host, that numbered five thousand less than one hundred thousand, of mighty men, and put the whole of the Rohana into confusion, from one end thereof unto the other. Whereupon a nobleman, Kitti by name, who dwelt in Makkhakudrisa, and likewise an officer, Buddha by name, who dwelt at Máragalla, both men of great valour, and
* Malabars. The inhabitants of the Carnatic, or Karnātis, Kannádis.
it Chinna puttikdi dhditu. The term is of doubtful meaning, but it evidently refers to the fillet worn round the forehead.
S Literally Relic-chamber's, which may include the Digabas also.
| Máragala. There is a village of this name in Atakalan kóralé. Some of its chiefs have a reputation for boldness and daring. The village is still a Nindagama.

CEAPTER LVI. 9.
well skilled in the art of war, and mightily determined to destroy the host of the Cholians, built themselves a stronghold at Paluttha-giri," and fortified it, and made war with the Tamils for six months, and destroyed many of them. And the Cholians who escaped the slaughter were dismayed greatly, and fled to the city of Pulatthi, and took up their abode there as they did aforetime. And when the prince Kassapa saw the two victorious nobles, he was exceeding glad, and exclaimed, “My beloved, ask of me only what shall be given you.' And Buddha prayed that the village which belonged to him by inheritance should be given unto him. And Kitti besought the prince that the tax should be removed, which was heretofore levied on account of the Order. And when the two noble chiefs had received these favours at the hands of the king's son, they fell down at his feet and worshipped him, like brave and loyal men of valour.
The captive king, Mahinda, lived for twelve years in the Cholian country, and departed for heaven in the forty-eighth year after his coronation.
Thus we see that possessions obtained during a course of slothfulness are not abiding; so the man of sound knowledge, who desires his welfare, should always cultivate diligence with steadfastness.
Thus endeth the fifty-fifth chapter, entitled “The Spoliation of Lapká,' in the Mahávagsa, composed equally for the delight and amazement of good men.
-mo
CHAPTER ILVI.
HERE UPON all the Sihalas gave the name of Wikkama Báhu to the king's son,f and upheld his authority faithfully. And this princeheaped up riches, that so he might destroy the Tamils, while at the same time he showed favours to his servants also according to their deserts. And he caused the royal jewels to be made, and the crown and the canopy and the throne also. And when the nobles besought him that he would be anointed king, he restrained them, saying, “It shall not be so to me until the king's country is reclaimed; for what profit shall there be in raising the canopy of dominion until such time?' And when he had waxed strong, he made ready one hundred thousand men. But just as he was about to begin the war he
* Palu tupäņa.
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was struck down with a windy disease, and deferred it, saying, “Now is not the time for battle.' And soon afterwards, in the twelfth year of his reign, he departed for the celestial city, and joined the company of the gods.
Thereupon Kitti, who had been appointed to the office of general, aimed to be king, and maintained his authority as such for seven days. But Mahálána Kitti, a mighty man, slew him, and was crowned king, and ruled over the Rohana country. And being defeated in the war with the Cholians in the third year of his reign, he met with a violent death, having cut off his head with his own hands. Then the Tamils seized again the crown and all the treasure and substance, and sent them to the king of Cola.
At that time a certain prince of the blood, known as Wikkama Pandu, who had fled from his country through fear, and was a sojourner in the land of Dulu, heard of how things stood in Lanka. And he went into the Rohana and established himself at Kállatittha," and ruled the country for one year. Then a prince, Jagatipāla by name, who was sprung from the race of
Rámá, came from the city of Ayujha,t and waxing strong slew
Vikkama Pandu in battle, and reigned thereafter for four years at Rohana. Him also the Cholians slew in battle, and taking his queen, together with his daughter and all their substance, they sent them to the Cola country. And after him a king, Parakkama, by name, a son of the king of Pandu, reigned two years; but the Cholians made war against him and slew him also.
Thus were these unruly men, enslaved by the lust for power, brought to their destruction. The man endued with true wisdom shoyld therefore know these things, and set his heart on that which extinguishes desire.
Thus endeth the fifty-sixth chapter, entitled “The Reigns of Six Kings,' in the Mahávansa, composed equally for the delight and amazement of good men.
−Cത്ത
CHAPTEER IL VIII.
啊围甲 REAFTER a general, Loka by name, of Makkhakud3S rása, a brave and honest man, who subdued the pride of the Cholians, brought the people under his yoke, and reigned in the Rohana, country. He was versed in the manners and customs of the country, and he abode at Kájaragáma.
* Kalutara. ir Ayoddhya. į Kataragama.
 

CAPTER WI. 93
Now, at that time there lived a prince of great might, whose name was Kitti. Here shall be told, in their due order, the story of his ancestry and all that he was endued with.
There was a governor known by the name of Mána, a son of king Kassapa. And he was a valiant man, endued with all the virtues which adorn the conduct of good men. And he had an elder brother, Mánavamma by name, a man of much learning and well skilled in magic. And he sat him down on the bank of the river nigh unto the Gokannaka sea, and made ready to practise the mantra" according to the rules thereof. And he took his string of beads and began to mutter the enchantments. And when he had made an end thereof, the god Kumára, f it is told, appeared before
him on his carriage, and the peacock brake the bowl, S and, finding
the shell of the cocoanut dry, because the water had escaped from a hole therein, he went up and stood in the presence of the wizard. And the wizard remembered the Bhávini-siddhi, and offered is own eye to the peacock, who picked it and forthwith drank of its humours, And the god Kumára, being well pleased therewith, granted unto the prince the favour that he had sought, and departed thence, flying radiantly through the sky. And when the nobles of the prince saw him, and perceived that an eye of his was hurt, they grieved exceedingly. But he told them of the miraculous gift that he had received, and comforted them therewith. And it delighted the nobles, and they besought him, saying, “It is meet that you should go up to the city of Anurádhapura and be anointed king.' But he refused to accept of the kingdom that was offered unto him, saying: “What good can a kingdom do unto me who am deformed of body. I will betake myself to the life of a recluse, and practise austerities. I pray you, therefore, let my younger brother Mána govern the kingdom of Laká, which has, until now, descended in the order of inheritance.' And when the nobles had learned the desires of the prince fully, they sent men unto his younger brother to tell him of these things. And when his younger brother heard thereof, he came in great haste, and, seeing him, fell down at his feet and wept
* Mystical incantations to acquire supernatural power as directed in the Yantras.
Skanda, the Hindu diety. The peacock.
S Balipatian. The tray or bowl in which food, flowers, &c., are presented to spirits at the performance of magical rites.
Water is generally placed in a cocoanut shell on the altar for the benefit of the evil spirit.
A course of action under certain emergencies, prescribed in magical rites,
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and wailed greatly. And then he took his elder brother to Anuradhapura, where he crowned himself as it had been desired by him. And after this he proceeded to the Abhayagiri Vihára, and, having made obeisance to the priests that dwelt there, prayed them that they would clothe his brother in the robe of a recluse. Whereupon the ascetics, regarding not the precepts" of Buddha, took him, who was deformed of body, into the Order, and ordained him a priest thereof. Moreover, the king built for his use the great monastery, Uttarola, and made him the chief thereof, and gave him the oversight of six hundred brethren, and granted great honours and privileges unto him, together with the five classes of servantst to minister unto him. Workinen also that were skilled in all manner of works did the king give unto him, even unto the guards of the Tooth-relic, whom also he put under him, And the monks of the Abhayagiri brotherhood became his (the king's) counsellors. And the king hearkened unto their counsel and governed his people righteously. But certain who were of his family cared not to enter the church, but dwelt there according to their pleasure, and took to themselves the title of Mahásámi. And from this King Mánavamma, who was skilled in the ways of justice, and born of a pure race, the fountain of all dynasties, and of the lineage of prince Aggabódhi and his sons and grandsons, there sprang full sixteen rulers in Lapká, who governed the kingdom righteously.
Now, King Mahinda had two beautiful cousins, the daughters of his mother's brother. And they were known by the names. Devalá and Lokitá. And of these two daughters Lokitá was given in marriage to her cousin Kassapa, a prince of great beauty, to whom she bore two fair sons, Moggallána and Loka. And the elder of them was versed in all the ways of the world and of religion, and was known to all men as “The great Lord.' He loved the Order of the priesthood also with a great love, and was a habitation of many lasting virtues. And he took up his abode in the Rohana.
There was also a grandson of the King Dáthopatissa, who had followed the monastic life of the religion of the Blessed One. And he had much faith, and practised austerities and restrained himself greatly. But as his mind directed his thoughts to meditation he separated himself from the things of the world, and
* Among others who are disqualified from being received into the Order are those with defective limbs and organs, or otherwise deformed.
They are, carpenters, weavers, dyers, barbers, and workers in leather.

CHAPTER LVII. 95
dwelt in the forest. And his piety greatly pleased the gods of the forest, and they spread his fame abroad everywhere. And when the chief of Layká had heard at that time of his great fame, he went forth to him and, when he had made obeisance to him, begged him to be his counsellor; but he was not willing. Nevertheless the king besought him again and again, and took him with him, and made him to dwell in a stately house that he had prepared in the city. And the king was well pleased with the virtues of the holy monk who dwelt there, and walked in his counsels, and ruled over his people with justice. And whereas this merciful chief of the monks had accepted the earnest call of the chief of Lagká, and set out from Selantara (“among the rocks”), and gathered together a number of monks and dwelt there, it was known to all as Selantara, Samaha ('the assembly of the monk from among the rocks”). From that time forth it was the custom with the chiefs of Lapká to cause the monks to pass a night in the temple of the gods, and to appoint to the chief office of king's counsellor him whom the gods had approved. And the princes of Lagká, through the counsel of the monk who held the chief seat of their Order, continued to defend the country and the religion of the land.
And by the prince Bodhi, born of this self-same Dáithopatissa, the princess Buddha, who was also born of the same race, gave birth to a daughter of exceeding great beauty, Lokitá by name. And in due time they gave her in marriage to the wise and prudent Moggallána, to whom she bore four sons, the prince Kitti and the princess Mittá, and Mahinda and Rakkhita. And the eldest of these, Kitti, when he had attained to his thirteenth year was full of wisdom and valour, and possessed great skill as an archer. And he bethought himself, saying, “How shall I rid me of these thorns, my enemies, and recover Laqká.' And he dwelt in the village Milasála, thinking deeply of these things.
At that time, a certain prince called Buddharája, a mighty man and valiant, rebelled against the general Loka (Lokissara) who ruled Rohana, and fled to Cunnasála, and soon brought Kitti and other men there into entire subjection, And with many of his kinsfolk, who were all mighty men of war, he dwelt at the foot of the Malaya hills, where it was difficult to overcome him. And Saggha, the chief of the astrologers, went up to him and gave a good report of the prince Kitti, saying, “Kitti, the eldest son of the great lord, is a prince endued with many signs of future greatness, and he is full of wisdom and valour, able, I
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think, even to reduce the whole of Jambudipa and bring it under one canopy of dominion. What need is there then to speak of Lagká?' And when Buddharájá, heard these words he bethought himself, “The prince should be supported,' and having determined thereon he sent messengers unto him. And when that lord had heard the words of the messengers, he fearing that he might be hindered, departed secretly from his house, unknown even to his parents, with his bow only as his companion. And being full of valour and of a high spirit, he saw divers good omens, and made haste to Sarivaggapit thi, and dwelt there. And from thence the valiant prince sent his men to Bodhivála, and gained the people there who were opposed to his party. Whereupon the haughty general Lokissara sent his army thither, and encompassed the village and made war against it. But the prince, who was a great Warrior and a man of tried valour, scattered all that host on every side, like unto a fierce wind scattering a ball of cotton. And seizing the opportunity, he set out to Cunnasála, and dwelt there and subdued the whole country. But Lokissara sent his army against him several times, and was greatly disheartened because he could not subdue him. Now, at that time, a very mighty man, Devamalla by name, a son of Kitti, the noble of Makkha-kudrisa, came from the Rohana with many of his kinsfolk and a large number of people, and stood before the prince with great devotion. And the prince, who was now fifteen years of age, and had a good understanding and a great name, thereupon girt his sword and took the title of governor. And this great and mighty man went to the Hiraifiamalayaf country, and encamped at Remuņusela. And (Lokissara) the general sent an army against him there also, and made war upon him. But as he met with no success, he gave up the thought of making war again. And at that time, in the sixth year of his reign, he left this world, and went to his rest in the world to come.
Thereupon one Kassapa, the chief of the Hair-relic, overawed the people and maintained his authority in the Rohana, And when the king of Cola heard thereof he set out from Pula tthi, and went to Kájaragáma ready to battle. But Kesadhátu scattered the Tamil hosts, and set men to guard the boundary at Rakkhapásána, and returned to Kájaragáma surrounded by his
* Vide infra, . Chap. LV., v. 26. † “The golden hills”-Ratnapura (?).
į Rakvána (?).

CAPTER LVII. 97
great army and filled with pride at his success in the battle. And when the governor Kitti heard of these things, he made haste and gathered together an army to destory Kesadhátu, who, when he heard thereof, was filled with pride and set out with all his forces from Kájaragáma, and went forward to Sippatthalaka. But the prince, whom it was hard to subdue, gathered together a great many men from the Paicayojana" and the country thereabout, and took them into his army. But when he drew near to battle, Kesadhátu retreated to Kadhirafigani, saying, “It is difficult to give battle here,' because he had heard there were many men evil-disposed toward him in those parts.
Whereupon the brave Prince Kitti, who was then only sixteen years of age, made haste to Kájaragáma with his great army. And the chief Kesadhátu, who had possessed the Rohana for six months, was enraged thereat, and went forth to give him battle at once. But the mighty hosts of the prince fought valiantly, and smote off the head of Kesadhátu.
Thus did this prince, whose fame and glory were spread on every side, and who was skilled in conciliation and the other means of acquiring power and authority, free the whole country of the Rohapa from the thorns of enemies in the seventeenth year of his age.
Thus endeth the fifty-seventh chapter, entitled “The Subjugation of the Enemies in Rohana,' in the Mahávagsa, composed equally for the delight and amazement of good men.
Hum
CHAPTER LVIII. HEREAFTER that prince who held the office of sub-king, and was skilled in governing, was known throughout the land by the name of Wijaya Báhu. And he was a man of great wisdom, and appointed his nobles unto offices which suited them, and caused his authority to be proclaimed by beat of drums. And he lived there (in the Rohana) employing the four stratagemst of war with great cunning for the destruction of the Cholians, who forcibly held the king's country. And when
o Pasdun kóralé. t I.e., sowing dissension, sudden attack, negotiation, and buying off. iPihiti, or the northern portion of the Island, whereof Anurádhapura and Polonnaruwa were the chief cities, was at this time called Raja-rata, or 'the king's country.'
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these things had come to the ears of the king of Cola, he sent an army against the prince, under his general who then dwelt in 5 the city of Pulatthi. But the prince fled from Kájaragáma, when the general came nigh unto that place, and took refuge in a fortress on the hills, because he knew it was hard to overcome 6 him. Whereupon the general laid waste the city, and returned
to his country as he could not continue there. 7 Then the great governor made haste from the hills and occu
pied Sippat-thalaka. 8. Then the sub-king sent men to the king of the Rámaifia 9 country with many presents of great value. Whereupon divers ships arrived at the port, laden with cloths of many kinds, 10 camphor, sandalwood, and other things, of which this mighty prince made gifts unto his fighting men, and himself dwelt thereafter at Tammalagáma.
And they that dwelt in the king's country being now at variance with each other, all the people went not up and paid the 2 full revenue. They who stood against the king of Cola scornfully set at nought his authority, and vexed the officers of 13 revenue, and did as it pleased them. And when the king of Cola heard thereof, it provoked him to anger, and he sent a large army 14 under his own general. And he landed at Mahátittha, and made a great slaughter of the people in divers parts of the country, and brought them that dwelt in the king's country to subjection 15 under him. And from thence this austere man went up by slow
degrees to the Rohana, and spread his army throughout the . 16 country like unto a sea that had burst its bounds. And Ravideva and Cala, two mighty men, turned against the king, and sub17 mitted themselves to the Cola general, who, when he saw the great hosts that followed them, thought that the whole of 18 Rohana would straightway fall into his hands. But in the eleventh year the sub-king" built himself a fortress at Palutthapabbatat with the intent that he might subdue the Cholians. 19 And the army of the Cholians encompassed it throughout, and 20 a terrible battle ensued between the two hosts. But the king's fighting men utterly destroyed the army of the Tamils as they 21 fled before them. And they pursued the general of the Cholians, 22 and took him at the village Tambavitthi with all his chariots and carriages and all his treasures. And they cut of his head, and
f
I.e., the sub-king Vijaya Báhu, who is also called Mahádipáda in v. 7.
Pulutupána.

ČHARR LWI . "
showed it to the king with ail the treasures that they had taken, saying, “Now is the time for thee, O king, to go to the city of Pulatthi.” And the ruler of the land hearkened unto his nobles 23 and set out for the city of Pulatthi with a great army. And when 24 the king of Cola was informed of these things he waxed exceeding wroth. And as he desired greatly to take the king captive, this 25 valiant king (of Cola) went up to the seaport himself and sent a greater army than before to the island of Lagká. And when 26 the lord of Lagká heard thereof he sent his general with a great army to give battle to the Cholians. And he encountered them 27 on the way near Anurádhapura and fought a great bettle with them. But many of the king's men fell in battle, insonuch that 28 the inhabitants of the country went further under the yoke of the Tamils. Whereupon the ruler of the land left the city of 29 Pulatthi, and made haste and reached Willikábána and dwelt 30 there, gathering together his army, after that he had destroyed the two officers that had the charge of that country. And when 31 it was told him that the governor of the Cholians pursued him, he, who knew well how to take advantage of the times and the occasions, went up to the rock which was called Vátagiri, and 8 built a fortress near the foot of the rocks, and made war for three months, and drove back the Tamils.
Then the younger brother of Kesadhátu, the chief who had 33 fallen in the former battle, having gained over a large number of men and raised a great host, bethought himself of his brother's 34 death, and, being filled with anger thereat, raised the whole of the Guttahálaka in rebellion (against the king). Whereupon the 35 chief of Laká made haste thither and encamped with a great army at a place called Maccutthala, and drove him in battle from 36 his stronghold at Khadirasigani. And, continuing the war, he drove him also from his position at Kubulagalla, whence he fled, 37 leaving his wife and children, his army, and much treasure also, and made haste and entered the country that was held by the Cholians. Thereupon the chief of men took all that had been 38 left there, and went to Tambalagáma where he built himself a new fortress; and he then went up by degrees and abode in the 39 city called Mahánágakula, and busied himself there in gathering an army to make war against the Cholians.
Then the king called unto him two officers of great might, and 40 sent them southward to subdue the people of that country. He 4і
See chap. LVII., v. 65 et seq.

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sent two great officers also, men hard of heart, along the high42 way by the sea to destroy the pride of the Cholians. And the two mighty officers who had been sent southward took the following places: the stronghold Mahunnaruggáma, Badalat-thala, the 43 fortress Vápinagara, Buddhagáma, Tilagulla, Mahagalla, Maņda44 galla, and Anurádhapura. These they took the one after the other, bringing the people under their authority, and in process of 45 time reached Mahátittha. The two officers also who had been sent along the highway by the sea laid waste the fortresses at 46 Chagáma and divers other encampments, and in due course came nigh unto the city of Pulatthi, and sent messengers unto. the king, saying, “It is meet for thee, O king, that thou 47 shouldst come hither quickly.” And when the lord of the land, who had watched his time, heard of the wonderful deeds of valour that had been done by the officers who had been sent 48 in the two directions, being well versed in the art of war, made haste and joined all his forces together and departed from the city where he was, with the intent to root out the Cholians from 49 the country. And proceeding by the river, the chief halted his army nigh unto the Thtipa at Mahiyaggana, and tarried there for 50 some time. Then, watching well his opportunity, he boldly marched nigh unto the city, and encamped himself there strongly. 51. Then many of the Cholians who dwelt in divers parts of the city, who were bold and cruel men, flocked together to give battle at 52 the city of Pulatthi; and the Cholians went out of the city and fought a great battle. But they were routed, and fled back into 68 the city in great confusion, and having shut all the gates thereof they climbed the walls and towers, and desperately continued the 54 terrible fight; and the king's great host encompassed the city round about and prolonged the fight for six weeks, but succeeded 55 not in taking it. And Ravideva and Cala," and many of the strong and mighty heroes of this great king, warriors of high 56 spirit, climbed the walls of the city and entered it by force, and made a great slaughter of the Tamils, and utterly destroyed them. 57 And the king Vijaya Báhu having thus gained the victory by reason of his great foresight, caused his authority to be proclaimed throughout the city by beat of drums. 68 And the king of the Cholians having heard of the destruction of his hosts, sent not any more men to Lagká, saying, “Now are the Siphalese powerful.'
These warriors appear to have returned to their allegiance after their revolt. See infra, v. 16.

OSIAPTER LIX. Ol
Thus did this brave and glorious king utterly destroy the power 59
of the haughty chiefs of Cola, and having firmly established his authority over the whole of the king's country, enter the coveted city of Anurádhapura with great joy in the fifteenth year of his reign.
Thus endeth the fifty-eighth chapter, entitled “The Advance towards Anurádhapura,' in the Mahávagsa, composed equally for the delight and amazement of good men.
-ത്തത്ത്
CHAPTER LIX.“
Sea ND for the protection of Lapká the king appointed faithful 為 chiefs who were warriors of great repute, and set them in divers places around, having (before) instructed them in their duties. And for the feast of the coronation he commanded the officers to make ready a stately building, together with all the other things that were necessary. And after he had passed three months in worshipping at the various holy shrines about the place, he went back to the city of Pulatthi.
Now, a captain of the army, known by the name of A'dimalaya, openly showed himself an enemy of the king, and taking all his forces with him, this man of little wisdom went up to the village A'ndu, nigh unto the city, with the intent to make war. But the chief of Lagká made haste thither and utterly defeated the haughty man, and subdued his forces, and returned to the city of Pulatthi. And this great and wise man caused it to be written that the full time during which he had ruled as sub-king was seventeen years.
Thereafter the king, who was well skilled in ceremonies, went to Anurádhapura, and held the great festival of the coronation according to the custom. And being firmly established on his throne, because he stood not on evil ways, but grounded himself firmly on great deeds, the king caused a record to be made of the eighteenth year of his reign.
And from thence he came forth and dwelt in the beautiful city of Pulatthi, known to all men by the name and title of Sirisapghabodhi. To the office of sub-king he appointed his younger brother Wira Báhu, and, according to the custom, gave him the southern country, and dealt generously with him. Moreover, he bestowed the office of governor on his younger brother Jaya Báhu,
* See mote A.
10
11

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13 and gave to him the Rohana country. To all his nobles also he gave offices according to their merits, and gave orders that taxes 14 should be raised in the country according to equity. Justice, which had been long lueglected, did the lord of the land, who was like unto a habitation of mercy founded in righteousness, cause to be administered according to law. 15 And it came to pass that while this chief of men employed himself continually in ordering the welfare of Lapká, after he had rooted out all her enemies that were like unto a heap of 16 thorns, the three brethren-namely, the chief bearer of the canopy," the chief of the house of justice,f and the chief of the 17 company of merchants -became enemies to the king, and fled to the continent of India. And returning together in the nineteenth 18 year of the king's reign, they soon turned the Rohana and the Malaya country, even the whole of the southern part of the 19 island, from their allegiance to the king. Whereupon this active king hastened to the Rohana and the Malaya, and destroyed 20 in divers places all those who were against him; and having thoroughly pacified the country and placed officers over it, he went up himself, elated with success, to the southern country 21 with a great army, and then sent into the field an officer born of his wife's brother's race. S. And this hero took his enemies 22 captive in a bloody battle, and impaled them; and having thus delivered Lagká from its thorn-like enemies, and freed it from danger, he returned to the city of Pulatthi. 23 Now, the queen of Jagatipála, who was a captive in the kingdom of Cola, escaped from the hands of the Cholians with her royal 24 daughter Lílávati. And they made haste and, entering into a ship, landed in the island of Laqká and appeared before the king. 25 The chief of men then listened to the story of her birth and lineage, and having satisfied himself of the purity of her race, 26 anointed (her daughter) Lilávati as his queen. And she conceived and bare him a daughter, unto whom the lord of the land 27 gave the name Yasodhará. And the king gave his daughter, together with the land of Merukandara, unto Viravamma, to
Chattagdihaka-nditha. f Dһаттаgehaka-тdiyaka. i Setthi-nditha.
S The original Samani-bhditu-vansaja is Sanskrit Sramani-bhditri-ansaia, is of doubtful meaning. It may mean what I have translated, or, as the Sighalese translators have rendered, “born of the Samani-bhátu race, taking Samani-bhátu as the name of a certain race. Sramuli in Sanskrit means a handsome woman, and the term may not be inappropriately applied here to one of the king's wives. Turnour renders it “his trusty brother, who was as illustrious in descent as himself."

CAPTER Lx. 103
whom she bare two daughters. And the elder of the twain had 28 the same name as her mother's mother (Lilávati), and the other was called Sugalá.
There dwelt at that time a princess of exceeding beauty and 29 delicate form, born of the race of the kings of Kalinga, whose name was Tilokasundari. And the king being desirous to 30 prolong and establish his race, sent forth and brought her hither from the country of Kálinga, and anointed her as his queen. And she bore these five daughters, Subhaddá, Sumittá, Loka- 31 náthá, Ratanávali, and Rúpavati, and a son Vilkkama Báhu, who 32 possessed all the signs of good fortune. And she gained the king's heart, because she had begotten him a goodly number of children. And none other in the houses of the king's palace 33 conceived a child in the womb for the king, save women of equal rank.
And one day the king, when he was in the midst of the 34 assembly of his ministers, beheld all his daughters as they stood beside him in order (according to their age). And being 35 skilled in divining by bodily signs, he perceived on none of 36 them save Ratanávali the signs of giving birth to a son, who would be great and prosperous hereafter. And, being moved by much affection towards her, he called Ratanávali unto him, and when he had kissed her head, he softly spoke, saying, “This 37 damsel's shall be the womb which shall conceive a son who by 39 his glory, and liberality, and wisdom, and valour, shall surpass all kings that have been before him or that shall come after him, in that he would deliver Lankai from the fear of her enemies and bring her under one canopy of dominion, and be the protector of her religion, and adorn her throne with his many virtues.'
And the king, who prided himself in his race, gave not his 40 younger sister to wife unto the king of Cola, even though he had entreated him often. But he sent forth and brought hither a 41 prince of Pandu, born of a pure race, and bestowed on him his younger sister, the princess Mittá. And she bare three sons, 42 Máņábharaņa, Kittisirimegha, and Siri Wallabha, And the 43 princess Subhadda, did the lord of the land give unto Wira Báhu to wife, and Sumittá unto Jaya Báhu, with great pomp. Unto 44 Mánábharana, he gave his daughter Ratanávali, and unto the prince Kittisirimegha gave he the princess Lokanáthá. And 45
This was the lady who subsequently fought hard for the independence of Rohana, but was subdued and led captive to Polonnaruwa by Parákrama Báhu's general. See chap. LXXV.

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after the death of his daughter Ripavati he gave unto Siri Wallabha the princess Sugalá. 46 Now, three princes, kinsfolk of the queen, by name Madhukannava, Bhí maráija, and Ballakkára, o ame hither from Sihapura. 47 And the king saw them and was filled with great joy, and gave unto each of them wherewith they night live according to their 48 rank. And they lived according as it pleased them, gaining the goodwill of the lord of the land from whom they had received 49 many favours and benefits. And the king gave Sunári, the youngest sister of these princes, unto his son Wikkama Báhu to 50 wife, being desirous to establish his race. And to increase the prosperity of his family he gave afterwards the princess Lilávati" also to wife to Wikkama Báhu with a great portion. 51. Thus did this chief of men, who possessed great riches in abundance, and was full of loving-kindness, strive after the welfare of his kinsfolk in the paths of justice.
Thus endeth the fifty-ninth chapter, entitled “The Patronage (of Relations),' in the Mahávagsa, composed equally for the delight and amazement of good men.
NOTE. A.
TURNouR has translated this chapter (see his translation, Appendix W.) “as a specimen of the style in which a subsequent portion of the Mahávagsa is composed by a different author," and that “he might draw attention to another instance of the mutual corroboration afforded to each other by Professor Wilson's translation of the Hindu historical plays and this historical work.” It may not be out of place, therefore, to subjoin his translation here, although it contains several grave errors, almost amounting to a distortion of facts, which may be attributed partly to the incorrectness of his manuscript text. A comparison of the two translations with the text will clearly show
where the mistakes occur.
TuRNouR's TRANsLATION OF THE FIFTY-NINTB CHAPTER. He (Wijayabâhu) for the security of Lapká (against invasion) placed trustworthy chiefs at the head of paid troops, and stationed them round the sea-coast. On the proper caste he imposed the task of making the requisite repairs and embellishments to the palace and other public edifices (at Anurádhapura), in order that he might celebrate his inauguration ; and having during a period of three months assembled
She as well as Sugalá (v. 45) appear to have been his granddaughters. Ꮴide VᏙ. 27 , 28.

CHAPTER LIX. 05
there and exacted allegiance from all the provincial chiefs from whom allegiance was due, departed for Pulatithinagara.
A certain “Andáti' chief, previously known in the Malaya division by the name of Balanayako, in his infatuation, announced himself in the most public manner an uncompromising enemy to the ruler of the land; and collecting the whole of his forces, approached, with hostile intent, a village in the suburbs of the capital. The monarch of Lagká hastening thither, and completely extirpating that faction, returned to Pulatthinagara, and incorporated that force with his own.
This wise and virtuous prince, when he held the dignity of subking for seven years, causing to be recorded the ".................. ; and thereafter having repaired to, and observed, at Anurádhapura all the prescribed state forms, and celebrated his inauguration with the utmost pomp, occupied himself in the exercise of his royal prerogatives, s
He caused it to be registered, as a record to be perpetually preserved, that the period during which he was involved in sinful acts (in warfare) and had devoted himself to pious deeds (in the peaceful administration of his kingdom) amounted (then) to eighteen years.
Departing from thence, he established himself at Pullatthinagara, and became celebrated under the title of Sirisanghabódhi. Assigning to his younger brother Wirabáhu the office of sub-king, and placing him in the administration of the southern division, he duly supported him. The monarch, conferring also the office of “ádipádo” on his - younger brother Jayabâhu, placed him over the Rohana division; and having bestowed on all his officers of state appointments proportioned to their merits, he took steps for defining relationships (and pedigrees) in the kingdom.
This just and benevolent monarch re-established the administration of justice, which had been neglected for a long period, on the most equitable principles.
While this sovereign was thus, in the full exercise of his royal power, eradicating those foes who, like unto thorny bushes, had possessed themselves of Lapká, the Chhatagáhákanáthá, the Dhammagéhakanáyako, as also the Setthinátho, who were three brothers, becoming hostile to the rája, flying from him, repaired to the Jambudip6. After the lapse of nineteen years they returned to Lagká. All these persons quickly seduced the Rohana as well as the Malaya division, and all the southern provinces, from their allegiance. The accomplished warrior (Wijayabáhu) hastened to the Rohaņa, and Malaya divisions, and slaughtered great numbers of the disaffected inhabitants in those parts. Having thoroughly subdued (those districts) and placed them under the
The meaning of the omitted word cannot be ascertained, as there is no Commentary to the Mahāvasa subsequent to the reign of Maháseno.
91-87 Р

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administration of loyal officers, this experienced and powerful (rája) himself repaired to the southern provinces; sending into the field his trusty brother also, who was as illustrious in descent as himself; and having then secured his implacable enemies, impelled by resentment as mortal as “Máro” (Death), indiscriminately impaled them; and having thoroughly established order in Lapká, which was overgrown with the thorns (of disorder), returned to his capital, Pulatthipura.
The (ex-) queen named Liláwati, the consort of Jagatipáló, who had been (carried away captive during the Cholian interregnum and) detained in the kingdom of Chóla, making her escape from her Cholian captivity, together with her royal daughter, embarked in a vessel ; and expeditiously reaching Lagká, presented herself to the monarch. The sovereign having inquired into her pedigree, and knowing that family was of illustrious descent, raised her to the station of queen-consort, This queen bore a daughter unto the raja. The supporter of royalty conferred on her the name of Yasódhará. The rája bestowed this daughter, together with the province of mountains and torrents (Malaya) on Wirawammo. She gave birth to two daughters: of these two daughters, the eldest was named Samaná, she was as bountiful as the earth ; the younger was called Sugalá.
This raja, intent on the perpetuation of the line from which he was himself descended, caused (also) to be brought from the kingdom of Kálinga, a daughter of the reigning monarch of Kálinga, named Tildkasundari, lovely in person, and most amiabie in disposition, and installed her (likewise) in the dignity of queen-consort. She had five daughters, viz., Subluaddá, Sumittá, Lokanáthá, Alatnávali, and Rúpawati ; and a son named Wakkamabdhu, endowed with the indications of eminent prosperity. She so entirely captivated aud engrossed the rájas affections, that among all the ladies of his palace none but her, who was as illustrious in descent as himself, could succeed in becoming enciente to him.
At a subsequent period, on a certain day, while surrounded by his ministers, he assembled his daughters, and ranged them in order according to their seniority. Overlooking the other daughters, this (monarch), who was versed in fortune-telling, fixed his gaze on Ratnavali, who, he discerned, was endowed with the signs of good fortune and with a womb of fecundity. Overpowered by the impulse of his affections, clasping her to him, and kissing her on the crown of her head, he poured forth these endearing expressions : “Her womb is destined to be the seat of the conception of a son, who will be supremely endowed with the grace of dignity, as well as with benevolent and charitable dispositions; with firmness of character, and energy in action ; with the power of commanding the respect of men, and of con. trolling all other monarchs; he will be destined also to sway the regal

CBAPTER Lx, 107
power, by reducing Lagká, which will be overrun by foreign enemies, under the dominion of one canopy; and blessed will he be with all prosperity.
The raja refused to bestow his daughter, who was the pride of his race, on the reigning king of Chola, who earnestly sued for her; and sending for a prince of the royal family of Pándu, which was already connected with his own, married him to his younger sister, the princess Mittá. She gave birth to three sons, Mánábharano, Kitti Sirimégho, and Siriwallabhd. The ruler also wedded, in great pomp, Subhadá to Wirabáhu, and Sumittá to Jayabâhu, He bestowed Ratndiwali on Mánábharano and Lókanáthá on Kitti Siriméghó. Of his remaining daughters, he bestowed the one named Ripavati, as well as the princess Sugalá, on Siriwallabhá.
At that period there were three royal princes, the relations of queen Tilókasundari, who had come over from Sihapura, whose names were Madhukannawo, Bhimarája, and Balakkáro. The ruler of the land having received them, and become favourably impressed with them, conferred on them, severally, stations worthy of them. All these three persons, in the full enjoyment of royal favour, and entirely possessed of the confidence of the monarch, resided where they pleased. Bent on the preservation of the purity of his house, he bestowed on his son Wikkamabāhu, Sundari, the younger sister of this princess; and, devoted to the interests of his house, he subsequently also gave unto (his said son) Wikkamabāhu the amiable princess Liláwati with a suitable provision.
Thus this monarch, endowed in the utmost perfection with all regal prosperity, and blessed with a benevolent disposition, seeking the advancement of his own connections, regulated his government on principles conducive to their aggrandisement. . -
The fifty-ninth chapter in the Mahávanso, entitled “The Patronage (of Relations)," composed equally for the delight and affliction o righteous men. -
ത്തത്ത
CHAPTER LX.
As ND the king chose him men from all the great families 醫 according to custom, and set them to guard his person.
And in the city of Pulatthi he built a strong wall of 2
great height, and ornamented it with plaster work, and protected it with towers built thereon, and with a deep moat round about it of great length and breadth, so that an enemy could not easily break through it.
The granddaughter is here called a daughter.
3

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108 THE MAHAVANSA.
Moreover, the king, being minded to establish the religion, and seeing that the monks were less in number than that required for performing the rite of ordination, sent messengers with gifts to the Rámafia" country unto his friend the king of Anuruddha. And when he had brought from thence monks, elders of the church, who were endued with great piety and virtue, and were well skilled in the Pitakas, this chief of men made offerings unto them of great value, and caused monks to be enrobed and to be ordained in great numbers. And the Three Pitakas, with their commentaries, he caused to be read always, so that the religion of the Conqueror, which had been darkened throughout Lapká, began now to shine forth.
He caused also a great many viháras of exceeding beauty to be built in divers parts within the city of Pulatthi, and caused monks of the three brotherhoods to dwell therein, and satisfied them greatly with the four things that were necessary for a monastic life. And as he was wholly devoted to the three sacred objects, he built a vihára, and embellished it with a gate of pillars and a wall and a moat, and adorned it with a noble house of five stories. He varied it also with fine rows of dwelllings round about it, of great beauty, and an excellent spacious, shining gate, which was always full of people. And when he had built this vihára, he gave it unto the monks who dwelt in the three brotherhoods. Moreover, he dedicated thereto the whole country, Aiséraka, together with the chiefs of the people who dwelt there, that so the monks might obtain cooked food for themselves. He caused many hundreds of monks to dwell there, and provided them always with great offerings of the four things needful for a monastic life.
He made also a beautiful sanctuary of great value for the Tooth-relic, and held a great festival daily in honour thereof. And he shut himself every morning against his people, and made a translation of the Dhamma Saggani within the beautiful hall of preaching. He was wont also to make divers offerings of perfumes, flowers, and other things, with dancing and the like thereof, and to bow down his head and to worship the great Buddha, with much devotion. And as he was a generous giver, he delighted many wise men from India by making gifts to them without any distinction.
The Provinces situated between Araccan and Siam.

CAPTER Lx. 109
To those also who preached the sacred doctrine he made divers offerings, because he loved the goodness thereof, and caused them to discourse thereon. Three times did he cause alms to be given to the poor, equal in value to his weight in the balance; and the sabbath day he observed in a very holy manner. The Dandissara" alms gave he also every year, and caused the Three Pitakas to be written and given unto the Order of Monks. And many times honoured he the great Bodhi of India, by sending gifts thereto of gems and pearls and precious things.
Now, there came unto this country messengers from the king of Kannáta and the king of Cola, bearing rich gifts; and the king saw them and was greatly pleased therewith, and did unto them both what was needful. Of the two bodies of messengers he first sent back those that came from Kannáta together with his own servants, carrying gifts of great value for the king of Kannata. But when the Sighalese messengers arrived at the dominion of the king of Cola, he cut off their ears and their noses in anger, and utterly deformed them.
And the men who had thus been brought to ugliness returned and told the king of all that the Cholian had done unto them. And the king's anger was greatly kindled, and he went into the midst of the assembly of his ministers, and sent unto the Tamil messengers, and gave this message unto them to be delivered unto the Cholian, saying, “Set we apart our armies in either island and make a trial of the strength of our arms in single combat between us in the midst of the ocean, or, if it please thee better, let us array our armies in battle, either in my kingdom or thine, according as it pleaseth thee, and let the strife be there.” (And then he turned and spake to the messengers, saying,) “Remember that ye deliver this my message to your master the king in the self-same words that I have uttered it.' And when he had thus spoken, he caused the messengers to be clad in women's apparel, and sent them with all speed to the Cholian king; and himself took his army and set out for Anuradhapura. And he sent the two captains of his army to Mattikáváta-tittha and Maháthittha, that they might go to the Cola country and carry on the war. And when these captains were making ready ships and provisions for the army that was to be sent to the Cola country for the war, in the thirtieth year of the king's
Instituted by Kassapa W. (See chap, LII., v. 3.)
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reign, the forces that were called Velakkáras" wished not to go thither, and rebelled like unto furious elephants, and killed both the captains, and laid waste the country round about, and took the city of Pulatthi. Being puffed up with success, they took also the king's sister captive with her three sons, and hastened and burnt the king's palace with fire. And the king (who then dwelt at Anurádhapura), made haste and departed from the city for the southern country, and placed all his treasures in the mountain Vátagiri. And together with Víra Báhu, the sub-king, who was full of courage like unto a lion, and with a mighty host of fighting men that followed him from all sides, he returned to the city of Pulatthi and gave battle, and speedily drove away the rebellious hosts that came against him. And he took the chiefs of the rebellious forces to the pyre where the remnants of the bones of the two captains were lying, and tied them firmly to posts with their hands behind their backs, and burned them with fire, the flames whereof blazed all around. Moreover, the king laid waste the lands of the haughty nobles who dwelt there, and thus wholly delivered the soil of Lanká from the thorns of danger.
Furthermore, the king forgot not the resolve that he had made to fight the Cholian king, and made ready an army in the five and fortieth year cf his reign, and marched with it to the seaport and abode there for some time awaiting his approach. But, seeing that the Cholian king came not thither, he sent messengers unto him, and returned to the city of Pulatthi and dwelt there a long time.
And he repaired the tanks Mahálheli, Sareheru, Mahádattika, Kațunnaru, Paņdavápi, Kallagallika, Eraņdagalla, Díghavatthuka, Maņdavätaka, Kitta, Aggabodhipabbata, Valāhassa, Mahädäragala, Kumbhila-sobbha, Pattapâsâna, Kāņa; and many others also, of which the bunds had been destroyed, he caused to be constructed out of his great desire for the welfare of the poor. And so that the water might be retained of the torrents that flowed from the mountains and of the rivers and streams, the lord of the land built embankments also in divers places, and made the country to abound with food. He built also the bund of the channel Tila-vatthuka, which had been breached, and thus filled the Manihira tank with water.
* This name occurs several times in the following chapters. I believe it is the name of a body of mercenaries employed by the Sighalese kings at this period.

σHAPTER LX.
And he caused his own queen to be deprived of all honour and privileges, and to be seized by the neck and cast out of the city because that she had hindered the customs which had always been observed without restraint in the viharas. And by this means did he obtain the forgiveness of the great Order of Monks, and thus proclaim to the world his great regard for the Order.
He built also the Dhátugabbhas at Mahágáma that belonged to the three fraternities, which the Cholians had destroyed, as also those at the two Thlipárámas.
And at the cremating place of his mother, and also of his father, he built five large dwelling-places for monks, and the like he did also at Budala-vitthi.
And he made repairs to the viháras Pandavápi, Páthina, Rakkhacetiya-pabbata, Maņdalagiri, Madhuttbala Vihára, Uruvela Wihára at Devanagara, Mahiyaņgaņa Vihára, Sítalagáma-lenaka, Jambukola Vihára, Girikaņdaka, Kurundiya Vihára, Jambukolaka-leluaka, Bhalátaka Wihara, Paragaimaka, Kasagalla, Candagiri Vihára, Velagámi Vihára, the vihára at the village Mahásena, and the Bodhi-house at the city of Anurálhapura. Thus did the king bring into repair these vihāras and many others also, and he granted lands unto them each by each.
And saying, “Let no man endure hardship who goeth along the difficult pathway to make obeisance at the foot-print of the Chief of Sages on the Samanta-kata rock,' he caused the village Gilimalaya, that abounded in rice-fields and other land, to be granted, where with to supply them with food. And on the Kadaligáma highway and the Hiva" pathway he built restingplaces, and gave lands unto them each by each, and caused it to be inscribed on a stone pillar, saying, “Let no lord of the land that cometh hereafter take them away.' To the monks that
dwelt in monasteries made for their benefit he gave the village
Antaravitthi and the village Sagháta and the village Sirimandagalla ; and to those that lived according to the rule he gave the four things needful for a monastic life. To their kinsfolk also he gave lands for their support. And in the winter he caused the Order to be furnished with cloaks and fire-pans and divers drugs in abundance. And being a man gifted with great understanding, many a time did he give unto them befittingly all the things that were needful for a monastic life, as well as the eight ordinary requisites. Those villages also, many in number,
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that were given by former kings wherewith to procure cooked food for the monks who dwelt in monasteries built for them, and the lands that were given to those that busied themselves with the work of conducting offerings to the shrines and other places, yea, all those lands that were in the Rohana, did he confirm as before without abatement. This mighty man gave bulls also for the use of cripples, and out of his great compassion he gave rice for ravens, and dogs, and other beasts
And he was a great poet, and gave to many men who made songs wealth in great plenty with gifts of land, that they might possess them from generation to generation. And when the sons of the king's ministers rehearsed before him the songs that
they had made, he gave them gifts of money according to their
merits. To the halt and the blind he gave lands to be possessed by each ; and he took not away that which had been granted aforetime to the Devålayas. To well-born women that were helpless by becoming widows he gave lands and food and raiment according to their necessities.
And the king, who was much skilled in making songs in Sighalese, became the chief of the bards among the Sighalese.
And Wira Báhu, the sub-king, who was much bound to all that was good, rebuilt the Cetiya at the Baddhaguna Vihára that the Cholians had destroyed, and, being a cheerful giver, he afterwards gave lands of great value to that superior vihára, and caused offerings to be made thereat continually. It was even he who built, in the forest that was hard by, a tank of great strength, and plentifully supplied with water. And Yasodhará, the king's daughter, caused a large image-house of great strength and beauty to be built at the Kapparamdilaiyatana Wihára. And at the Selantara-samaha Wihára the king's own wife caused a beautiful palace to be built, very lofty and delightful. Ip those days also many ministers of the kingdom and many of the king's household amassed to themselves great merit in divers ways. And when the chief of Lagká ruled the land in this wise, the sub-king, a man of great sobriety, was subdued by the terrible hand of death. And when the king had fulfilled all the things that were necessary to be done (on his account), he bestowed the office of sub-king on Jaya Báhu, with the consent of the monks, and after that the office of chief governor on Wikkama Báhu. And when in process of time a son was born unto him, called Gaja Báhu, the king, being mindful of the welfare of his sons, took counsel with his great ministers, and

CAPTER X. 13
gave unto him the whole of the Rohana, and sent him thither to dwell there. And he departed thence and made Mahánágahula the chief city of his province, and sojourned there.
Thus did Vijaya Báhu, the ruler of men, hold the reins of government without ny fear in his hands for fifty and five years more; and when he had improved the religion of the land and the country, which was sore distressed by the wicked Tamils, he ascended up to heaven as if to behold the great reward arising from his good deeds on earth.
Thus endeth the sixtieth chapter, entitled “The Patronage of the State and Church,' in the Mahávaqsa, composed equally for the delight and amazement of good men.
−Cത്ത
CHAPTER LXI.
HEN Mittá, King Vijaya Báhu's sister, with her three sons, and the chief officers of State, and the monks who dwelt in the (eight) chief viháras-even all of them-caused no information of the king's death to be conveyed to Wikkama Báhu, the chief governor, who then dwelt at Rohana, but took counsel together, and with one mind anointed the sub-king, Jaya Báhu, king over the kingdom of Lagká. And they all transgressed the ancient customs and ways, and appointed Prince Mánábharana to the office of sub-king. And the three brethren, the eldest of whom was Mánabharana, joined themselves unto the king Jaya Báhu, and forthwith seized and took possession of all the jewels that were considered of great value, even all the pearls and precious stones, and of the vehicles and elephants, and such like also. And, taking the whole army with them, they set out from the city of Pulatthi, saying, “We shall soon take Wikkama Báhu captive.' And when Wikkana Báhu heard these tidings, he exclaimed, “Woe is me that had no opportunity to render my last respects unto my father But now will I go to the city forth with and behold the spot where his body was burnt, and ease me of the great sorrow that weighs on my heart.' And when the governor had thus determined strongly within himself, he set out from the city with great resolution, taking with him a company of seven or eight hundred fighting men. But while he was yet hastening on his way, he met the great force that was
coming, prepared for battle, at the village Panasabukka in the
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division of Guttahálaka. And he, being the only brave man in his company who knew no fear, fought against them and drove them forthwith on every side. And the three brethren who were discomfited there were roused with pride, and quickly prepared another army, and gave battle in a place called A'dipádakajambu. But he defeated the three of them a second time also. And a third time did he defeat them at Katagáma, and a fourth time at Kálavápi, and a fifth time at Uddhana-dvára, and a sixth time at Pagkavelaka. And after he had thus battled with them, and always attained the victory, he went up to the city of Pulatthi with his officers and all his followers. And when he had seen the place where his father was buried, as he had aforetime determined, he was relieved of his great grief and was comforted in spirit. And he abode in the city, and gave unto his officers and to all who had been friendly unto him in the time of his distress, all manner of wealth and offices, to each man according to his merits. And to all his fighting men who had come with him he gave fitting reward, remembering how they had been faithful to him in his troubles.
In the meanwhile also, the sub-king Manábharana with the rest of his brothers brought the southern district and the Rohana country under their yoke; and after that, he gave unto Kitti Sirimegha the country of twelve thousand villages, and commanded him to dwell there. Whereupon Kitti Sirimegha, the chief of the people, went thither and dwelt in the city Mahánágasula, being commanded thereto by his brother. And to the prince Siri Wallabha, he gave the country called Ațțhasahassa, and commanded him to dwell there. Likewise he also went thither and made the village Uddhana-dvára his chief city, and dwelt there and governed the country. But Mánábharana himself departed to the southern district together with his army, and dwelt in the village Pugkhagáma, being known to all men by the name of Vira Báhu. Now, at that time, the king Jaya
Báhu (who had been routed in battle) and the mother of the
three orethren abode with Kitti Sirimegha.
Then when a year had passed, Minábharana and the rest, remembering always the great and lasting defeat and shame which they had suffered in battle from Wikkama, Báhu, were roused with a great desire for vengeance, and they said to themselves, “How doth this man, who hath not been anointed king,
* Giruwápattu or Giruwádolosdáha ? † Ațakalag and Kolomná Kóralés ?

CEAPTER LXI. 5
venture to enjoy the king's country, which belongeth by right only to those whose heads have been duly consecrated?' And being thus carried away beyond measure by envy, they gathered unto them followers, and joined themselves again together to make war. And when the spies of Wikkama Báhu had made known unto him these tidings, he went against them into their own country at the head of a large army, and gave battle at the village Bodhisena-pabbata, which is in the southern country, and defeated the three brethren; and communing thus within himself, saying, “Now. shall I root out all mine enemies,' he pursued the enemy hotly as they were fleeing. But they took refuge in the hiding-places of the country of Paica-yojana, and Wikkama Báhu made haste and entered Kalyāni with the intent to take them captive.
Now, at that time, a certain valiant and furious man, named Wiradeva, who was born in the country of the Aryas, and was chief of the Palandipa, landed at Mahátittha with mighty men, thinking that he could take possession of Lagká. And when tidings thereof were brought to King Wikkama Báhu, he thought thus within himself: “Let everything be rooted out till there shall be no place left in Lapká for the invaders;” and so he departed from Kalyāni and came up to the village Mannára, which was nigh to Mahátittha.
And Wiradeva did battle with the king and slew Anikanga and
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others, and the two brothers, the king's sons, and Kitti, the chief 41
of the army, and many others also who were numbered among the valiant men. And he took the commander Rakkhaka alive, and when he had routed the king and his army, he pursued him hotly. And the king fled in terror and came to his own city, and taking what treasure he could find, went straightway to a fortress in the middle of the country abounding with storehouses.S. And Wiradeva pursued after him, and returned to the city and abode there a few days. Then he went up quickly (into the strong places of the country) to take Wikkama Báhu. But the valiant Wikkama Báhu sent his great hosts against him, and caused them to give him battle. And he slew Wiradeva in a fortress in a great marsh at the village Antaravitthika ; and
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Pulatthi and governed the king's country, although he was not anointed king.
Thereafter the three brethren abandoned their desire for war, and went everyone to his own country, and dwelt there as before. Nor were these four lords of the land able to bring the country under one canopy, even though they strove hard thereto. And because they were imprudent they degraded the nobles and appointed base men in their places, such as they chose. These foolish men gave no heed to religion, neither cared they aught for their subjects whom the king Vijaya Báhu had prospered in divers ways. The possessions of honourable men also they took away by force, even though there was no fault to find in them. And, for their avarice and covetousness, they oppressed their subjects and levied grievous taxes from them, yea, even as the mill extracts juice from the sugarcane.
Moreover, the king Wikkama Báhu seized the lands that were dedicated to Buddha and for other holy purposes, and bestowed them on his servants. To the strangers that fought for him he gave divers viháras in the city of Pulatthi that were adorned with relics, that they might dwell therein. The gems and other precious things, the offerings of the faithful unto the Almsbowl-relic and the sacred Tooth-relic, took he also by force, as also the perfumes of sandal, aloes-wood, and camphor, and a great number of images of gold, and did with them as it pleased him.
Whereupon the brethren of the eight chief viháras, whom the people regarded as fathers, and the Papsukilika brethren that belonged to the two sections, seeing the evil that was being done continually to the religion and the people of the land, were sore grieved thereat, and, taking counsel together, said, “It were better that we should depart from the presence of those who, like the Titthiya unbelivers, work so much evil to the religion of the land.” And so they took the sacred Tooth-relic and Almsbowl-relic of Buddha and went to the Rohana, and abode wheresoever they found it convenient for them. Likewise they who were of households of high repute scattered themselves everywhere in convenient places, and lived as if they were concealing themselves. The chief men also, who had been set over the boundaries by the kings of both parties, fell out among themselves, and made war on each other continually. They burnt down many rich villages and made cuttings in tanks which were full of water, and in divers other ways destroyed all the conduits and dams, and hewed down

CHAPTER LXII. 17
cocoanut trees and other serviceabie trees also. And being at enmity with one another, they so laid waste the country that villages and ancient places could not be recognised. These kings brought evil also upon their people by causing their hired servants to wander about the land, plundering the villages and
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the great men of the land, fearing nothing, defied their masters, and, because they were in the favour of the kings and received offices from them, armed themselves with weapons and waxed very powerful. And the inhabitants of Samanta-kita and many other strongholds gave not unto the kings the taxes that were paid in former times, but, heeding not their kings, they waxed rebellious and lived in their own places, puffed up with pride, So that it might be said of the whole country of Lapká (from north to south and from east to west), “They who love ruin and destruction are wandering over the land.”
Thus lived these lords of the land, transgressing all the established customs of the country. Like greedy owners of the land they were always cruel. Their hearts were wholly bent on evil. They felt,not the dignity of kings; and though placed in high offices of trust, wherein they might seek their own good and the good of others, yet lacked they even noble ambition. Thus endeth the sixty-first chapter, entitled “An Account of the Lives of Four Kings,' in the Mahávaqsa, composed equally for the delight and amazement of good men.
-O-
CHAPTER LXII,
AND it came to pass that King Jaya Báhu' and his queen Mittá died while they yet dwelt at Rohana; and Sugalá,
the wife of Siri Wallabha, gave birth to two children, namely a son, Mánábharana, and a daughter, Lilávati. Likewise the queen Ratanávali,t the consort of Mánábharana, had two daughters, Mittá and Pabhávati. And the chief governor Víra. Báhu (Mánábharana), seeing that he had only two daughters (and no sons), thought in this wise: “We who are descended from the pure race of the Moon, which is considered by the whole world
"Ex-king. t Daughter of Wijaya Báhu (see chap. LIX., vv. 34-39) and wife of Mápábharana, who is also called Víra Báhu.
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6 as the head of the generation of all kings, are indeed placed in a very enviable position, being full of all power and might, expert in various arts, and skilful in the management of horses and 7 elephants. Nevertheless, we three (brothers) have been again and again defeated and humbled in battle by Wikkama Bahu, 8 even by him singly; and yet there seemeth not any likelihood of the coming to us of a son, who would be able to wipe 9 off this stain. Alas, how grievous is our lack of fortune! What doth it profit me a kingship stained with the reproach of the 10 world! Now, therefore, it seemeth good that I should give up my attachment to the pleasures of State, and spend my days diligently in the performance of good deeds.' Having thus connmuned with himself, he gave up all the business of the 11 kingdom to his ministers, and lived there (in quietness) for seven or eight months. Andone day, wrapped in serene thought, after keeping the holy precepts, he lay down to sleep in the 12 temple of the king of the gods." And lo! in the early hours of the morning the king saw in a dream an angel of great majesty, 13 arrayed in gorgeous apparel, adorned with scents and flowers, of exceeding great size, like unto the sun that has ascended up to the sky, making every side radiant with the glory of his body. 14 And he spake unto the king, saying, “Hail, lord of the land, who art favoured by fortune Rejoice and be exceeding glad. 15 For ere long there shall be born unto you a noble son, endued 16 with marks of greatness, able to accomplish all his desires, refined 17 in mind, whose glory and dominion will be spread throughout the vault of heaven, resplendent with power and fame and glory, a mine of virtue, and one who shall raise up his people and the religion of the land. Now, therefore, arise and go quickly into 18 the city where thy wife and thy children dwell.' Thereupon the chief of men awoke with a feeling of great joy, and when the 19 dawn succeeded the night he returned to Pugkha-gána. And the king told the pleasant dream, just as he had seen it, to the 20 queen and to his ministers. And he lived with his queen, expecting a son of great renown, and heaped up good deeds of divers kinds by bestowing alms and observing the precepts of religion. 21 And again it came to pass that one day while it was yet dawn, 22 he saw in a drearn a lovely young elephant, tame and wholly white, and endued with every mark of beauty. And it seemed
* Şakira.

CHAPTER LXII. 119
to him as if he were leading it fondly into the bedchamber of his queen. Having seen this, he awoke and rose from his stately bed, and, with a heart full of pleasure and joy, entered the queen's bedroom at that very instant, and told her the dream just as he had seen it. Thereupon the queen spake to him and said, “I also have seen in a dream a young elephant like unto it, walking round my bed, and I caught him by his trunk and drew him up to my bed and fondly embraced him.” Having told each other all that which they had seen, they remained awake until the break of day. And in the morning, when the household Brahman came to minister, and the soothsayers also, they (the king and queen) inquired of them (the meaning of the dream); and when they heard the dreams they were glad, and interpreted them saying, “Of a surety there will be born to you ere long a son richly endued with marks of good fortune.” And when the king and his ministers and the citizens heard this (interpretation), they all joined in a great festival of joy. From that time forth the king looked for the promised favour, and caused many prayerful blessings" to be pronounced on him by the Order of Monks. And he daily gave away, in divers ways, unto the poor, at the gate of charity, gifts of exceeding great value, such as gems, pearls, and the like. He also caused Brahman priests, who were versed in the Vedas and Vedasígas, to perform the religious rites, such as Homaf and the others that were regarded as acts that bring blessings on men. Moreover, he appointed the king's workmen to repair the viháras and relic-chambers that had been much decayed and the tanks that had been ruined. And thus, while the king was spending his days in the performance of good deeds, a noble child was conceived in the womb of the queen. And the king, having been informed thereof, rejoiced, and was exceeding glad, and took great care of her during the period of her pregnancy. And when the full time of her delivery had come, she brought forth a son at a lucky hour when the stars were favourable. And straightway every region of the country was filled with gladness, and sweet and gentle and cooling winds blew everywhere; and the courts of the palace resounded with the trumpeting of the elephants and the neighing of the horses, and
o Paritta, if Oblations to the gods.
Gabbha-parihara. This is probably the same as the Garbha-lambhana and other rites of the Grihya rules.
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were filled with great noise and confusion. And when King Mánábharana beheld the various marvels that had been manifested unto him, he stood amazed; but when it was told him, soon after, of the birth of his son, he was filled with a fulness of joy, even as if he had been anointed with the oil of immortality. He then ordered a great many captives who were shut up in prison to be set free, and caused alms to be given in great plenty to Monks and Brahmans. And the inhabitants of the city, led by the king's ministers, adorned the whole capital with arches of plantains and in divers other ways, and, attired in their best robes and ornaments, they kept up a great and joyous feast for many days. Moreover, the king, having observed all the ceremonies regarding the prince that were connected with the birth of children, in the manner set forth in the Veda, sent unto the household Brahmans and others who were skilled in divination by signs. And when he had treated them with much kindness and respect, he commanded them to examine the signs on the body of the prince. And they examined all the signs on the hands and feet and other parts of the prince's body with great care, and then, in the presence of the ministers that were assembled together, with great joy they declared thus unto the king and queen: “This prince hath power to subdue not only the island of Laká, but even the whole of India under the dominion of one canopy, and to enjoy it withal.' Then when he had again gratified them with presents and shown them kindness, the king questioned them further, whether there appeared any evil whatsoever that might happen to the child. And they answered and said, “The prince will have a long life; but there is a conjunction of stars that of a certainty meaneth evil to the father.' Thereupon the king gave unto the child the name of Parakkama-Báhu, which signified that he would have an arm endued with strength to humble his enemies. And as he had a knowledge of rites and ceremonies, he caused the due performance of the feast of boring the ear and the feast of feeding the child with rice to be held according to the custom, and sent his messengers unto the king Wikkama-Báhu at Pulatthi to convey unto him the tidings of the birth of his son. And Wikkama-Báhu, having heard from them about the great good fortune that was foretold concerning the son of his fair sister, and the evil that was in store for the father of the child, spake these words: “He hath begotten unto me a fortunate nephew, who will be like a sparkling central gem in the chain of kings

CAPTER LXI. 121
beginning with Vijaya. Let the prince therefore grow up here, even with me, so that no evil befall him. For this my son Gaja-Báhu is nowise able to acquire that which he has not gotten, or to retain that which he has got. And Mahinda, my other son, although he possesseth valour and other virtues, is not meet to succeed me in the kingdom, being inferior in rank on his mother's side. Therefore, of a surety shall my nephew become the heir to my kingdom, which teemeth with riches that have been heaped up by me.' And, with his mind full of such thoughts, he sent messengers with presents of princely ornaments and other valuable gifts to fetch the young prince. And the king Wira-Báhu (Mánábharana) having heard everything from the mouth of the messengers, said unto himself: "The words that he hath spoken are the words of truth and wisdom, intended to profit me; nevertheless it doth not behove me to part with a son begotten of my body, that so I may turn aside the evil that impendeth on me. Moreover, if the prince be removed thither (to Pulatthi) the party of Wikkama-Báhu will, like a fire that burneth stronger before a fierce gust of wind, shine forth with an exceeding great blaze of glory, and our house will of a surety suffer, in every wise, a great loss." Having pondered thus within himself, he withheld his son from the messengers that came to fetch him, and dismissed them after that he had gladdened their hearts with gifts of great value.
And that lord of men (Mánábharana), while he dwelt there in peace and harmony with his wife and his children, was smitten with a severe disease, and quitted his body and kingdom together.
Thus endeth the sixty-second chapter, entitled “The Birth of the Prince,” in the Mahāvasa, composed equally for the delight and amazement of good men.
−C-
OEHAPTER LXIII.
HEN the two other brothers, having heard of the death of their eldest brother Mánábharana (Vira-Bahu), made haste each from his own country, and caused the last funeral rite to be performed. And Kitti Sirimegha took possession of his elder brother's country, and calling his younger brother gave unto him the two other countries, and commanded him to dwell there. So he (Siri Vallabha) hearkened to the request of
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his elder brother, and went to the city Mahénégakula with the queen Ratanávali and her two daughters, and lived there peaceably; and when the ceremony of the tonsure had been performed
on the prince, he brought him up with great care. Thereafter,
being desirous of giving the queen's eldest daughter Mittá to wife unto his son, he took counsel with his ministers, saying, “It is indeed true that princes sprung from the race of Káligga have, more often, attained to the sovereignty of this island again and again. Now, should the queen (Ratanávali) secretly send her daughter to be given to wife to Gaja-Báhu, who is of the house of Káliga, he would wax stronger by the marriage, and this my son would utterly become helpless. Wherefore, if this princess be given unto my son to wife, then of a surety shall prosperity attend us.' And the queen, who was an ornament of the race of the Sun, having heard all these things, wished not to agree thereto, and spake these words unto the king: “When the prince Vijaya slew all the evil spirits and made this island of Lagká a habitation for men, from that time forth came the race of Vijaya to be allied to us, and we gave not in marriage save unto those born of the race of Káliga ; and so long as there remain princes born of the race of the Moon, how can an alliance take place between us and this prince, who is only known unto us as an Aryan, albeit born of you?' Nevertheless, even though the queen withstood him in divers ways, he forcibly gave the princess to his own son" to wife; and thenceforth, walking in the footsteps of his wife who was distinguished for her manifold virtues, he gained the goodwill of all the people, and lived with his father.
And it came to pass that Wikkama Báhu died after he had enjoyed the kingdom for one and twenty years, and passed away to the other world according to his deeds.
Then Gaja-Báhu took possession of the rich kingdom filled with troops and chariots, and abode in the city of Pulatthi. And the tidings thereof having reached the ears of the kings Kitti Sirimegha and Siri Wallabha, they took counsel with each other in this wise: “It seems no disgrake to us that WikkamaBáhu, by reason of his seniority and for divers other reasons, had assumed the office of chief king; but, surely, it is not meet that we should look on complacently while his son, the young prince,
Máqábharaqa. See chap. LXII, v.2.

OAPTER LXXIII. 23
taketh upon him the government of the chief kingdom. Therefore it is right that we should wrest the kingdom from him before his throne is established.' Thinking thus within themselves, they spread disaffection throughout the whole Velakkára army" by distributing money among it. And so it came to pass that, save a few of the servants who were in the king's favour, the inhabitants of the land were displeased with king Gaja-Báhu, and sent secret messengers in many ways unto the two kings, saying, “We who are all of one mind will strive to gain the kingdom for you, if you would only help us.' Thereupon the two brothers made haste and got ready each his own army and invaded Gaja-Báhu's country on both sides, and sent messengers unto him (calling on him to give up the kingdom). Then king Gaja-Báhu assembled all his ministers and took counsel together. And they resolved in this wise: “The whole Welakkāra army hath openly rebelled, and the two kings have invaded our country (on two sides) ready to give battle. If, therefore, we should first speedily crush the stronger of them, the other could be dealt with afterwards.' And when he had thus determined he (Gaja-Bihu) took with him all his forces and materiel of war, and went against Siri Wallabha to give him battle. And Siri Wallabha also fought fiercely in battle, even from the morning unto the evening; but he could not overcome him in the least, and he ceased therefore to fight and hastened back to his own country. And the king Kitti Siri megha, also, having been discomfited by Gokanna, an officer of Gaja- Báhu, went to his own country. And the king Gaja-Báhu suffered no loss whatsoever in this war, and went back to the neighbourhood of the city, and, after he had punished many great chiefs who had showed themselves traitors to him and restored peace to the country, he entered his own city.
After that time these three kings lived, each in his own country, in friendship with each other.
Thereafter, Parakkama-Bahu, the son of the king (Mánábharana, or Vira-Báhu), having increased in wisdom and practised himself diligently in various arts, and being wise to discern the things that should be done and the things that should not be done, and being gifted with lofty ambition and great good fortune, was not tempted by the pleasure of living with his mother's sister, nor was he enticed by the pleasures of youth.
A body of mercenary soldiers.
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So he thought thus: “How can the sons of kings, like unto us, who are endued with courage and other virtues, dwell in the borders of a kingdom such as this? Even now, therefore, shall I go to the land of my birth, which should be the heritage of a sub-king." And then he departed with his retinue and came in due course to the country called Safikhatthali. And Kitti Sirimegha having heard that he had arrived there, thought in this wise: “Now is my grief allayed, and the loneliness of my heart in that I have not a son to inherit my kingdom. Blessed am I that I can now always behold, as it were, my eldest brother in his son, who is even his own image.” And being moved by such pleasant thoughts, the king caused the beautiful city to be adorned with arches and in divers other ways, and on a day when the moon and the stars were considered favourable he went to meet him, accompanied by a great multitude of men of might. And when he had beholden the prince, who was gifted with exceeding rare virtues and with a grace of form, he was filled with delight, and tenderly embraced him and pressed him to his bosom, and ofttimes kissed the crown of his head. And in the presence of all the people he shed tears of joy without ceasing, and when he had mounted a beautiful chariot with his nephew, he proceeded to the city, filling every quarter with the noise of drums; and after he had shown the sights of the city to his brother's son, he entered the royal palace with him.
Then the prince received a retinue of footmen, cooks, and servants of divers kinds, and dwelt in ease and comfort in the house of his father's brother, who was pleased with him for his many virtues.
Thus endeth the sixty-third chapter, entitled “The Journey to the City of Sankhatthali,' in the Mahávagsa, composed equally for the delight and amazement of good men.
ത്തCത്ത
CHAPTER LXIV. AND when he had arrived at the country of his birth, which was his heart's desire, the prince had his object fully accomplished, and he was freed from all arwiety. And with the help of a higher wisdom, solid like unto a diamond,
he quickly gained a knowledge of divers arts and sciences. In religion, in the various systems of laws such as Kocalla aud the

CEAPTER LXIV. 125
like, in the science of words, in poetry, including collections of synonyms and the art of planning stories, in dancing and music and riding, in the use of the sword and the bow, and in such other arts did he perfect himself exceedingly, because he had been thoroughly instructed therein. He always dwelt with his uncle, comporting himself reverently towards him, and conforming his conduct to his desire. At that time the king, being much pleased with the affection, good manners, and other virtues unceasingly manifested by his nephew, lived with him as with a beloved friend, and in divers ways enjoyed with him the pleasures of the park, sports on the water, and other pastimes, and travelled about with him in divers parts of the country. One day (in the course of the king's travels) he came nigh unto a village named Badalatthali, where Saggha Senádhipati dwelt, a man of might, strongly devoted (to the king's cause), and who had been set to guard the boundary of the king's dominions. This general, having heard thereof, caused the village to be decorated tastefully, and having gone forth to meet the king and his nephew, bowed down and stood before them. Thereupon both the father and the nephew" spake kindly to him, and, having been much pressed by him, they went to that village. And the king sojourned there a few days, and sent unto the general and spake these words unto him : “My son (nephew) has even now attained his age and is fit for the rite of investiture.f. Therefore it is meet that great preparations should be made for that end.' And the general having heard these words, straightway made all preparations for the feast. The king thereupon first made great offerings, such as scents, lamps, and flowers, to the three Sacred Objects for three days, and concluded the ceremony as became the grandeur of the occasion with the help of Brahmans who were versed in the social laws contained in the Vedas; and then, with his ministers and the prince Parakkama, he commenced to enjoy the great sports and pastimes of (the season of) spring. Now at this time the king, Kitti Sirimegha, having heard from
All throughout the narrative the nephew is called 'son' (putta) and the uncle 'father." According to Eastern usage, a nephew calls his father's brother "big-father' or “little-father,' as the case may be.
it Upanayana : the investiture with the sacred thread of the Brahmana, Kshatriya, and Vaisya classes, which take place respectively from eight to sixteen, from eleven to twenty-two, and from twelve to twenty-four years of age.
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the messengers who had arrived from the Rohana of the death of his brother Siri Vallabha who dwelt there, and the succession to the kingdom of Mánábharana, and also of the birth of a son, Siri Vallabha, to the queen Mittá,* was filled with exceeding great grief at the death of his brother, but was comforted by the tidings of the birth of a son to Mittá. But he stopped the sports of the season, and, having left the general Sankha, there, departed for the city of Sapkhathali with his nephew. And he lived happily there with the prince Parakkama for one year, when Mánábharana's second wife, Pabhávati, brought forth a son who was named Kitti Sirimegha. Then the king Kitti Sirimegha having heard thereof, was exceeding glad, and exclaimed, “Our house has indeed become great l'
And the prince, who was destined by the exceeding great merits of his former births to enjoy the dominion of the island of Laqká without a rival, valued not, even as much as grass, the great loving kindness shown to him by his father as to a dear friend, nor even the faithful services done to him by a great many officers of state; but, being anxious speedily to make the whole island graceful by bringing it under the canopy of one dominion, thought within himself in this wise: “This island is not very great in extent, although it is highly considered by reason of its being the repository of the relics of the Teacher's hair, collar-bone, neck-bone, tooth, alms-bowl, and of the foot-print shrine, and the branch of the sacred Bodhi, and the four and eighty thousand divisions of the body of the law, which are like unto the Supreme Buddhas themselves: (it is likewise highly prized) by reason of its being a mine of divers kinds of precious stones, pearls, and other things of great value. Nevertheless, could not the three kings, my ancestors, nor my uncle bring it by any means under one canopy of sovereignty. They divided the land among themselves and possessed it in portions, thinking that by so doing their work was complete; they lacked ambition to become anointed kings, as had been the custom in their royal house, but were contented therewith, and busied themselves in husbandry, like village landlords, each holding authority over his own portion of the kingdom. And of these men, save my younger father, the rest
* The eldest daughter of Ratanávali, queen of Mánábharana. see chap. LXIII., v. 6. She was forcibly given in marriage to Siri Vallabha’s son, also called Máņābharaņa, v. 16. Siri Wallabha's son, Máņábharaņa, appears to have

CBIAPTER I,XIV, 127
of the three kings have passed away according to their deeds. Alas! even the most highly favoured life of man in these days 37 is but short. Children, young men, old men,-all these, in their 38 due course, must yield to death. And although this is the law of Nature it is never acknowledged by men. But princes like 39 unto us should, in every way, renounce the love for a body that is so corruptible and feeble, and that is despised by those who set their minds on what is solid. Yea, rather should we set our hearts on an 40 enviable body of glory that will endure for ever. Moreover, there 41 are written, in the Ummagga Játaka and many other books, the great deeds of courage done by the Bodhisatta; in the Rámáyana, 42 Bhárata, and other profane stories, the valour of Rámá, the slayer of Rávaná, as well as the feats of strength displayed in the field 43 of battle by the five sons of Pandu who slew Duyyodhana" and the other princes; in the story of the epics,f the wonderful deeds 44 of Dussanta and of the otherkings who distinguished themselves in the olden times in the war of the gods and the demons, and also the power of the wisdom shown by the chief Brahman, 45 Cánakka, who destroyed the princes of the Nanda race. Yea, all 46 these things that have come to pass in this world have indeed been heard throughout the world, even unto this day, although the doers thereofare not nigh unto us now. Verily, they have profited 47 by their lives who, in this world, have done such deeds of surpassing greatness. And if I, who am born of a princely race, would 48 not do a deed worthy of the heroism of kings, my life would be of none avail. They (the heroes of olden times) have surpassed 49 me in one thing-in that they had the blessing of a long life; but in what respect are they better that me in point of wisdom and other virtues?” And when he had thought thus, he pondered again in this wise: “The king, my father, is now at the point of 50 death, and if it should so happen that the kingdom which belongeth to him should fall into my hands, and that my mind, being drawn 51 away by the pleasures of the office of king, should fall away into habits of carelessness, then would not my heart's desire be fulfilled, and then would my loss be great indeed. But if I 52 remain where I am, and send my spies to spy out the real state of the upper provinces, and if their report satisfy me not as to the 53
* The eldest of the Kaurava princes and the leader of the war against his Pándava cousins. The story forms the subject of the Mahá Bhárata.
Itihdisa-Kathd.
it Dussanta, a prince of the Lunar race, Sk. Dushyanta.

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54 weak points in the enemy's country, then shall all those men who are assembled round about me set forth before me in divers ways only the greatness of the enemy's strength. They will 55 then say unto me: “The three kings, your fathers, who each ruled a separate kingdom, joined together and waged a great war seven 56 times, and yet they found it difficult to reduce the country. How then can it be conquered by a youth who ruleth over but one snall 57 kingdom? It is therefore meet that you should banish from your mind the foolish thought that it is an easy thing to subdue the 58 chief kingdom.' Such words like heated nails would they drive into my ear, and exalt in divers ways the greatness of the upper 59 provinces. But never, in truth, shall I believe all the words of these foolish men, who speak not knowing the true state of things. 60 I shall therefore depart straightway, on some pretence, to the opposite province, and shall ascertain myself the condition of that country.' Having thought thus, he again pondered to himself in 61 this wise: “ But if the king my father should know of this 62 resolve of mine, he might stop the journey through love of me, fear. 'glest, by going to the enemy's country, evil should befall his 63 son who would add lustre to his noble house; and then my heart's desire will in no way be fulfilled. Therefore, it is better that I should depart in disguise.” 64. Thereafter this skilful prince, who lacked not cunning and knew how to take advantage of fitting occasions, found the opportunity one night when his father knew not of his intended journey, and stole out of the house and departed.
Thus endeth the sixty-fourth chapter, entitled “The Departure to the Upper Provinces,' in the Mahávaqsa, composed equally for the delight and amazement of good men.
ത്തത്ത
CHAPTER LXW.
ND no sooner had he proceeded, with only his arms for his companion, than there arose before him a blast of conch shells. And the prince, who was skilled in divining by signs, heard it, and was glad thereat, regarding it as 3 a sign that his desire would speedily be fulfilled. Then the brave prince, like unto a lion in courage, departed from the 4 city without the knowledge of the guards who were posted in lifferent places, and made haste and travelled over a distance of 5 rive leagues on the road, and arrived at a village known as
 

CAPTER LXV. 29
Piligvatthu, which was not far from the village Badalatthali. For he had before ordered his men to assemble there and to wait on the road for his arrival; but when he found that only a few of those who had received the command had come, the prince exclaimed, “What! Are these the only men who are come?” And they answered him, saying, “What is this that our lord speaketh-he who hathan understanding of all the ways of the world, who feeleth not the fear of death? Our lord seemeth to be yet but a child, and his mouth smelleth like as of milk Surely thou hast not any separate property of thine own that thou hast acquired; neither is there any other store of materiel to help thee in this enterprise. And who, we pray thee, are thy followers, save us who have been long accustomed to thee, and whose faith in thee remaineth yet steadfast? There is one thing, moreover, to be considered : for who knoweth what punishment the king, thy father, will mete out to us (for having joined thee in this matter)? Then, again, there is the general Sagkha, and he dwelleth on the borders of the king's country, and is a man of great might and valour. And other enemies have we yet to encounter; and being few in number, our hearts are sore troubled, distrusting each other greatly. And lol the dawn is close at hand (and the light of day will betray our journey).' Thus they spake, and one by one made known the fears with which their hearts were troubled. And when the dauntless prince had heard their words, he smiled pleasantly and looked at their faces, and said: “What a strange thing it is that all these men who have followed me so long know me not yet, and are filled with alarm!" Then, in order that he might calm the fear which had taken possession of them, the lion-like hero spake unto them with a loud voice like that of a lion, saying, “Let alone all men: while I hold a weapon in my hand, what can Sakka himself, the chief of the gods, do, even though his anger were kindled ? These foolish thoughts have arisen in your minds only because you think that I am too young What have you not heard that it is power and authority that should be considered, and not age? Behold, now, I have thought of doing one deed, on this very day, that shall make the men of my country and those of other countries fear and regard me, and that will drive away your fears; yea, when this night is past, at the dawn shall I show that act of the highest wisdom, might, and valour; and if there be any fear in you that my father's men will stop my journey, go you forward before me.' And when he had
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spoken to them in this wise, the valiant prince was inspired by a strong resolve, and departed from that village taking his weapons with him, and, like unto the disc of another sun that had arisen in the west that it might eclipse the orb of the sun that stood on the top of the eastern mountain, he spread forth a glory which made the eyes of his people to beam with joy like unto clusters of blooming lotuses, and came to the village Badalatthali.
And when the general (Sagkha) was awakened by the blast of the conch-shell of victory, and when he had heard that the prince had come thither, he went forth to meet him with a large number of followers. And when he had been received kindly, he bent his head reverently to the ground to perform the customary obeisance, whereupon the prince's soldiers, thinking that he should be put to death forth with because he would be of no assistance to them hereafter, looked up into the prince's face. But the prince considered that it was unmanly to put one to death in whom was found no fault, and that punishment could be inflicted if he should act against him; and having, therefore, restrained his soldiers by a sign, the lion-like prince took the general by the hand, and spake kind words unto him and accompanied him to his mansion. The general then thought thus within himself: “This prince's journey must have been made without the knowledge of the king. Until, therefore, I can learn the truth thereof, I must keep his followers apart, so that they may have no access to him; let the prince only abide in my house.' And the general did so, and, in order that he might deceive the nobleminded prince, he showed him great hospitality, and meanwhile sent messengers to the king. And when the prince had been informed of the deception that had been practised by the general, he thought thus: “Now, if I remain indifferent in this matter and do not the thing that should be done, then surely will my object not be accomplished. Therefore must this man be first of all put to death forth with.' So he commanded his followers and caused the general to be slain; and then there was a great uproar, and a cry arose, saying, “The general is slain.' Thereupon a certain soldier, who had spent his life in the service of the general, ran furiously with his sword in his hand towards the prince, who was standing alone, saying, “Why has my master been killed?' But when he looked at the prince, he trembled through fear, and, being unable to stand before him, fell down at his feet. But before the prince had time to say “Seize him,' an

CAPTER LxW. 31
attendant who stood hard by slew the soldier. But the prince was angry thereat, and said, “He hath done an unlawful act, inasmuch as he did it without my order.' And he caused him to be duly punished; and by merely frowning, put an end to the great tumult that then arose. Thereafter the bold and valiant prince, who regarded glory as the greatest wealth and fame as the most solid substance, and who knew well how to reward valour, gave leave to all his soldiers to possess themselves of the exceeding great wealth that had been acquired by the general, according to their desire.
Thus endeth the sixty-fifth chapter, entitled “The Slaying of the General,' in the Mahávapsa, composed equally for the delight and amazement of good men.
mബm
CHAPTER LXVI.
g2 HIS greatest of far-seeing men then thought thus to 影 himself: “Now, if I should depart hence this very day to accomplish my desire, then would the people say The prince has fled through fear.' I will therefore tarry here and see what my father will do because I have so boldly killed his general.' And moved by such thoughts, the valiant prince spent a few days at that very place. The general's soldiers and many people of that country were filled with great fear by reason of the murder of the general; and the people of the country were not able to remain in their places (through fear and anxiety), but came from all parts and saw the prince, thinking that the king's son had rebelled against his father and slain his general. And the people spake to him, and said, “What service is there that cannot be done to our lord while there are wise and powerful servants like unto us whose faithfulness is great? While the rightful heir yet liveth (in you), how could your uncle venture to possess this kingdom, which belongeth to your father, saying that (his son) the prince (who is the heir) is young P Let us go together to the city of Sankhanáthatthali and seize the king, and bring him hither with his household and his treasures.' And when they had thus firmly agreed among themselves they went (straightway) to the place which was called Padavárasuffiakanda, being all of one mind to seize the kingdom. Whereupon the prince sent thither some of his men and brought up the leaders of the soldiers into his presence, and
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spake unto them, saying, “Think not that I caused the general
to be slain from a desire to rebel against my father, and I pray
you not to bear any ill-will towards me on that account. Of a certainty I have not come hither having rebelled against my father, the king; neither do I desire to possess any portion of his dominion. Is it not the duty of sons, like as we are, both to live without causing displeasure to their aged parents and to defend them from danger that might arise from others, and to minister unto them carefully all the days of our lives? Wherefore, then, did ye think in this wise?' So he spake, and having removed their doubts this man of great wisdom turned his thoughts to other things that had to be done. And he thought, “Now, if I
remain here, where I now am, though it be even for a few days
longer, evil men may destroy the love that there is between us, father and son. It is meet, therefore, that I should now depart hence to fulfil my first resolve, and not tarry here any longer.' Having thus determined, the prince departed from the village Badalatthali to go to the village Buddhagáma, which is near unto the rock Siridevi; but before he had reached the village Siriyála the people of that village, with one accord, fled and dispersed themselves (to various parts of the country). Thereupon the heroic prince, who had followed after them with his men, put on his full armour and walked along the highway; but some daring men made a device to capture him, saying, “How can we be faithful to our lord who giveth us our bread, if we care not that the prince who hath killed his father's general maketh his escape?' So they followed the prince, and fell upon him unawares as he yet walked on the road. And the prince, fearing nothing, fought with the sword that he had in his hand, and put them to flight. After that, he who knew no fear, and was endued with great wisdom, took his followers with him and reached Buddhagáma, and encountered not any other danger.
And while he yet dwelt there for some days, the people of that country joined together, saying, “We shall capture the prince'; and so they surrounded that village. And being desirous to commence the fight, they ceased not to pour forth a shower of arrows with great determination. Thereupon the soldiers who had come with the prince, saying, “Our lives even shall we sacrifice if it profit us aught,' were sore afraid, save the prince's own attendants who carried his sword and umbrella, and ran hither and thither even in sight of the prince. And the prince, seeing his soldiers fleeing, laughed and said, “Now is there an occasiou.

CHAPTER LXXVI. 133
for me to show an act of great courage, for I shall terrify them and put them to flight with my single weapon.' So the prince gave a fierce cry, saying, “Give me my sword.' And he had hardly uttered the words, in a deep tone of voice that resounded on all sides like the blast of the conch of victory, which was heard by the soldiers that were fleeing, when they saw the heads fall of the bravest leaders of the enemy, who were being cut down (by the prince). Thereupon the soldiers who at first fled rallied and fought with the enemy, who numbered several thousands, and having put them to flight they surrounded the prince and praised his great valour, and gave him alone all the praise of their victory. Afterwards, while the prince yet dwelt there (at Buddhagáma), he desired to send for Gokanna Nagaragiri, who dwelt at Kálavápi, one of king Gaja-Báhu's generals (who guarded the borders), and to learn from him how he was affected towards his sovereign. And for this purpose he sent to him one of his trusty men with a letter. And when he (Nagaragiri) saw the letter he received it with much humility, and when he had read it he fully perceived how things stood.
And because of this prince's exceeding great power he thought it not prudent to disobey the command; and, utterly disregarding his duty, he waited not to learn the wishes of his own sovereign, but proceeded to Buddhagáma and appeared with all reverence before the prince. And the prince spake unto him, and said, “It is known to you how I have come away from the presence of my father, the king, and how I have dared to cause his powerful general to be slain, and how I have displayed marvellous feats of valour before the hosts of enemies who pursued me closely and pressed me right hard;-and hearing these things, you have come before me without even giving a thought to learn the wishes of your king, and without any knowledge beforehand of me, but simply on seeing the messenger and the letter that I sent unto you. In doing thus you have done well.' So saying, the great prince felt much pleased, and bestowed on him all the jewels and ornaments of divers kinds that were on him, and a splendid elephant, and to his chief soldiers he gave divers ornaments, earrings, and other things of great value, and afterwards sent the chief from his presence, who also received every attention, and was provided with lodging, food, and other things that were necessary, so that he might take rest with his own soldiers. And when the chief had laid himself to rest for the night, he saw there in a dream that he was encompassed by
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savages armed with weapons, and ready to kill him at the command of the prince in the same manner that the general had been killed; and, being oppressed with the fear of death, he gave a most terrible cry, and fell down from his couch to the ground. And, taking no heed of his own servants who had charge of his sword and umbrella and other things, he left behind him all the fighting men that had come with him (and fled); but as he was not able, through fear, to judge even of the way by which he went, he entered into the great forests and wandered about thither, in great bewilderment, until dawn, when he saw the road that leads to Kálavápi, and leaving the forest he arrived in haste at his own village. And when his followers heard that their lord had fled, seeing no other safety for themselves, they trembled with great fear, and, throwing away every man his weapons of war, wandered about the woods as bewildered as their master; but when the morning broke they found their way out and entered Kálavápi in great haste. And when the prince heard the tidings of the general's flight, he smiled thereat and tarried there a few days. At that time, whenever fatigue overcame him, this pleasant story was told him; and as it was in itself a pleasant thing, it removed the weariness of the prince, for he had a great love for pleasantry. And when Kitti Sirimegha had heard of all these things, he assembled his ministers and took counsel with them. And he spake thus unto them : “The prince has secretly departed from this city, although it has been well watched, and held by nobles, and is full of soldiers. And having afterwards joined himself unto certain vagabonds, they have fled together with other evil-doers, and have slain the most powerful general in my kingdom, and have taken away all the wealth that he had gathered together. And, fleeing from thence, he has slaughtered in many places many soldiers of the province who pursued him. Moreover, it is said that when he tarried at Buddhagáma he ordered up Gokanna Nagaragiri, an officer of king Gaja-Báhu, before him, and reduced him to submission. This is, therefore, not the time to remain indifferent to these things; for if my enemies, profiting by this opportunity, enter into a false treaty with the young prince, whose good fortune is great, and who is rich in wisdom and valour, they might determine to make war, and great will be our misfortune if it so happen. It is meet, therefore, that he should be taken while he is yet in that village, and before he gives himself up to other evil thoughts.'

OHAPTER LXVI. 135
Having resolved thus, the king called into his presence the two chief officers, Sena and Mahinda, and also the mahálána," Devapádamila Dáraka, and to these and other nobles he gave command, saying, “Take with you all the people that are found in my kingdom who live by the use of weapons, and go quickly and bring up the prince by force.' And when he had so ordered he sent them thither. Thereupon these men of great might took each his own great company, and approached the village Siriyála, and there divided themselves into ten companies. The prince also, having heard thereof, thought thus to himself: “I wiff take my stand at such a stronghold, that so I may be able to compel the army that cometh hither in ten separate companies to join themselves together and present themselves as one body; and then will I quickly root them up.' So the hero went to Saraggáma, in the district of Mahátila. Then the king's ministers, fearing lest the prince should flee from that place and take refuge in the country abounding in great strongholds and surrounded by hills, and thus make it difficult for them to take him, proceeded together by the same way, even to that very place. And when the prince had heard thereof he was glad, inasmuch as the movement had fallen out as he had desired. And so he allowed the army to advance and to enter (the pass) without putting any hindrance in their way, and placed in ambush, on both sides of it, a great number of his men, well armed, and whose courage failed not. And when the mighty prince had learned that the whole host had entered the pass, he caused a great slaughter of the enemy's men that were skilled in war. And the rest of those who remained threw down their weapons, every one of them, and fled on every side without any desire to renew the fight. And the victorious prince departed from that place, and, that he might calm the anxiety of his father, returned to the village Bodhigáma.
And the brave prince tarried there a few days, and when he had broken up and routed the army that had come up again to do battle by the order of the king, his father, he proceeded from thence to the village Ranambura, in the country of Lapkápabbata.it And the prince wearied not, but remained there a few days that he might give rest to his soldiers, who were tired by the march. And thus did he think : “All my pursuers have fdefeated and beaten several times, and though they have no
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desire to fight any more, yet do they not go back for fear of the king, my father. And say they, “The prince does not fall into our hands because he is entrenched in the strongholds." As the minds of these evil counselors are full of such false imaginings, I will now issue forth fom my stronghold and go to the very place where they now Fre, and remove that error.' And when he had resolved thus, he departed for the village Khiravápi, where the enemy's hosts were encamped, and entered the country of Ambavana," and tarried awhile there. And after he had himself learned from the men of that village the spot where the enemy was encamped, he marched forth into the village at night. And his men halted without, being unable to break through the fence that surrounded them, which was rendered formidable by reason of its being fortified with sharp, piercing thorns. Then the hero went forward fearlessly and brake the fence, and entered and stood in the midst of the village, and made his name heard throughout it. And the enemy, who had before seen the marvellous valour of the prince, when they heard his deep voice in the midst of them were panic-stricken, and all of them, quite unmindful of their clothing and weapons, fled on all sides like unto a flock of deer when they see a lion among them.
And his men, who had entered the village by the same way that he had, killed all such of the enemy as they met in flight, and destroyed the village with fire. Then the prince went straightway to the village Návágiri and rested there until the dawn. Thereupon the king's ministers assembled themselves, and spake together concerning the great courage and skill shown by the prince in every battle. They said to one another: “We have now taken with us armies, many thousands in number, saying, “We shall take the prince speedily after we have destroyed his army.' But on every side in the battle field they have all fled, and we have thereby only proclaimed the glory of the prince. The letters that the king hath now ofttimes sent are full of alarm, and our negligence in this matter will cost the life of the king our kinsman. Therefore, it is not meet that we should
let the time pass by without endeavouring in some manner to
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carry out the king's command. Nay, it is our duty, even by sacrificing our lives, to please our lord whose uread we eat, and to save the lift of our kinsman.' So all these great hosts, being
Ambana, or Ambokka.

CEAPTER LXW 37
well armed, marched forth eagerly, like the host of Mára, on the highway pointed out by the spies. They entered the village by the gates of the four quarters thereof, and then encompassed the house where the prince dwelt. Because that the country was cold, the prince girded on a red blanket, and amused himself with a game that was suited to youths; and knew only that the enemy was nigh by the uproar. And when he looked round he saw not even one of his followers about him.
Thereupon, he forth with fastened his hair-knot firmly, and wrapped himself closely in the blanket that he had girded himself with, and, taking his sword in his hand, he gave a terrible look and entered into the midst of his enemies, like unto a lion among the elephants, and forth with put them all to flight on every side. Then he called to the men who had followed him, and who had entered the forest through fear of the great tumult, and, bringing them together, spake to them saying, “If there be any doubt in the mind of the king, our foe, as to the reason of my coming hither after I had left the king, my father, the slaughter of the general and all the deeds that followed it should suffice to remove that doubt. It is time now to go to the opposite country.' And when he had resolved thus, the prince proceeded on his journey, and at the place Porogáhali-Khandhaka he washed his hand with water and thereby released it from the hilt of his sword, to which it had cloven by reason of the hardened blood; and he put off the blanket that he wore, and took a change of raiment, and, having enjoyed the pleasure of rest for a while, he crossed over the boundary of the kingdom of the king, his father, and entered a place called Janapada in the kingdom of Gaja Báhu, and stayed there a few days, enjoying the divers pastimes and amusements for which that country was famous.
And when the king Gaja Báhu had heard from the mouths of his body-guards of the manner of the prince's coming, he was greatly troubled, and, taking counsel with his ministers, determined on what was meet to be done. And he sent unto him garments and jewels and other gifts, with a message saying, “My heart overfloweth with exceeding great joy because that I have heard of your departure from the presence of the king, my uncle, vaul ut all the wonderful courage that you have shown on your way hither, and how you have come and entered into a place in my dominions. What kinsfolk are there to you on your
mother's side save me? Of a surety, therefore, your sight is to
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me like a feast of the coronation. My uncle, the king, who is now in his old age, maketh not a jewel of a son like unto you his greatest treasure, but by some evil or mistaken policy hath sent you to me; wherefore do I indeed consider it the beginning of my great good fortune. Now, if we are both firmly knit together (in the bonds of peace and unity), what enemy will dare to approach us with the intent to make war against us? Yea, even now will my glory become great indeed in every way, even like unto the fire that is fanned by the wind. And as soon as it shall be that we have the pleasure of beholding each other, it will not be hard for me to place the son on the throne of his father. Wherefore, tarry not long on the road, but hasten to come and see me." With these words did he send messengers unto him. And when he had heard these things from the messengers, the prince, who was endued with an exceeding great power of judging what was right and wrong, thought thus: “Verily, it is hard, in every way, to fathom the wiles of princes. It is meet, therefore, that I should go to Gaja Báhu after that I have learned somewhat more regarding his designs.' So he sent along with the king's messengers a crafty soldier from among his own men, Nimmala by name; and the prince having learnt from him how the king and his ministers were truly disposed towards him, proceeded to the neighbourhood of the city of Pulatthi.
Then king Gaja Báhu went forth to meet him, surrounded by his army, and was received with great respect; and as he was overcome by the fulness of his joy he made the prince to mount the elephant on which he himself rode, and after that he had shown him all the beautiful sights of the city (as he passed through it) entered the royal palace together. And the prince spent many days in the palace, and praised all things greatly, and showed forth to all men the great delight that he felt because that he had seen the king. And so that he might know to a certainty those who were faithful from those who were unfaithful among the subjects of the king, he chose faithful men of his own, who were skilled in all expedients and were familiar with the languages of many countries. From among them he (the prince), who was skilled in devising devices, appointed some who were experts in the science of poison to go hither and thither in the disguise of snake-dancers, and some of physiognomists, and some of musicians, wearing the garments of Candālas and Brahmans. From among the Tamils and other strangers he chose such as were skilled in singing and dancing,

CAPTER LXV. 139
and induced them to assume the guise of such as wander about displaying puppet-shows and other sports. Some also he appointed to walk about disguised as pedlars, taking with them as merchandise rings and bangles and other ornaments made of glass. He made some to carry umbrellas, staves, and other things needful to hermits, and, causing them to take the guise of devout ascetics, sent them forth to wander from village to village, as if they made pilgrimages to shrines. He commanded others who were skilled in healing diseases to go about the villages and towns practising as physicians. Likewise also he commanded those who were versed in teaching the young the knowledge of letters and arms, and those who were versed in alchemy, those also who were sorcerers, and many who were cunning in working in gold and other metals, to betake themselves to their trades and to wander about the country. And as he himself desired to know the true feeling of them that dwelt without the city, he feigned himself to be fond of talk, and spake to all men whom he met with; and when it happened that he was in the company of those who constantly found fault with the king, he showed himself like as if he were dull of understanding by reason of his youth and inexperience. Thus did he find out from among the chief ministers and the king's soldiers those who were puffed up with pride and those who were kindled with anger and resentment, those who lacked courage and those who were greedy of gain.
And the spies, who were well versed in the folklore of the divers systems of religion that are contained in the Itihása, the Purána, and the other books, and who were skilled in devising proper means to lead the minds of their companions, took themselves the guise of Samanas," and repaired to the houses of the people, and, having gained their entire confidence and obtained their favour and regard, took to themselves the office of household counsellors, and undermined the fealty of the people, and themselves acted in such a manner and gave such counsel as made them to be one with them. Thereafter the prince thought, that as soon as the king was made to feel himself safe he might go about the country as it pleased him, and easily learn the state of things within it. So he sent a letter to his mother, who dwelt in the Rohana, and called for his younger sister, the beautiful princess Bhaddavati, and for a great quantity of wealth,
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pretending that it was her property, and took that wealth unto himself. He then gave the princess to wife unto Gaja Báhu, and thus gained the entire confidence of the king. Thereafter he was wont always to go about the streets, as if for pleasure, accompanied by a spirited elephant of noble breed," and, feigning to be pursued by the beast, he would run a distance and take refuge in the houses of those whose goodwill he thought it needful to obtain by making suitable gifts to therl of ornaments of great value and other treasure; and in this me iner he secretly brought them all under his influence, so that all the traders and townsfolk, even to the lowest of people, every one, regarded him only as his sole benefactor. Thereafter this clever prince set his own writers to work, commanding them, according to their several branches, to take account of the king's treasures, of the number of his stores of grain and of his fighting men, and of the quantity of his materiel of war. But to inquire how those were disposed who were appointed to guard the city, and who were the chiefs of the army, sent he not any of his men. But for this purpose he himself went about from place to place, pretending that he amused himself, and thereby escaped he all danger of detection, and found out for himself all things regarding the two countries.
Thus do all the endeavours of beings endued with the power of meritorious deeds heaped up in former births meet with no hinderance, but are crowned with success. Let, therefore, the prudent man take this to heart, and become diligent in the performance of good deeds.
Thus endeth the sixty-sixth chapter, entitled “The Spying out the Condition of the Upper Province,' in the Mahávagsa, composed equally for the delight and amazement of good men.
ര---
CHAPTER LXVII.
S NE day the prince was borne through the king's highway 2 in a litter, attended by his followers. And a fierce buffalo,
that had broken loose and killed every one that came in its path, rushed at him with his eyes red and glaring in their sockets. And when they that bare the litter and the men that followed
The words of the text are Raja-kulam-vena-karina. This hardly conveys any connected sense. I have therefore altered the reading to Rája-kulínenakarina, which may convey the meaning of a spirited elephant of noble breed.

ΟΕΑΡΤΕΕ. Π.ΧΥII. 141
him saw it coming nigh unto them, they were confused with fear and fled. Then the prince thought to himself: “Of a surety it is not meet for me also to run away like unto these men.' Then, nothing doubting or wavering, he went up bravely before the beast and shouted with a loud voice. And the buffalo, hearing the voice, which was like unto the roar of a lion, paused of a sudden, and turned round and fled, killing and wounding all who came in his way. And they who saw this marvel with their own eyes, and they who heard thereof, were astonished, and praised him loudly, saying, “Behold, the possession of glory Behold fortitude Behold the courage of brave men Behold self-reliancel Behold the dawn of good fortune'
And when king Gaja Báhu heard of the tribute of praise that the people lavished on the heroism of the prince, and his other great virtues, he thought thus to himself: “This man is truly great, seeing. that he is endued with marvellous courage and a glory that hath not been surpassed by others,' and so he became jealous of the prince. And the pringe, having been made aware of the suspicious thought that had arisen in the mind of the king Gaja Báhu, thought in this wise: “If I desire now to seize the kingdom even whilst I am here, it remaineth for me only to knit my brows, and my desire will be fulfilled. But if it should so happen, then will not my renown and my exceeding great valour and the strength of my arm be spread throughout the world. Nor will the itching of my proud arm (for the fight) be appeased except by the pastime of war. Therefore shall I go to the land of my birth and crush this king together with his ministers, and take them alive. And if I succeed in bringing my father Kitti Sirimegha into this city, and wipe off the stain of defeat which my three fathers before me have sustained with the water of ointment that shall be poured on his head, even so shall my glory overspread the whole of India.” And knowing that there were secret ways leading to and from a city, he thereupon ascertained from the hunters the secret way by which the army would enter the city (in time of war) to make ready (for a siege), the way by which they would depart from the city in secret when it was needful to leave it, and also the secret way by which spies are sent out. And he himself wandered about the forest in the neighbourhood of the city, seeming to hunt the deer, and set various signs there, and thereby became familiar with the ways and by ways thereof. And remembering the ancient saying that
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“in the passing away of time time absorbs its own sap," he resolved to go to his own country.
And he sent beforehand a great number of his followers to a place called Janapada, where it was determined that they should assemble together. But he thought : “It becometh not my manliness that I should remain so long here and depart without informing the king thereof.” So at eventide he arrayed himself gorgeously with ornaments and went and stood before the king Gaja Báhu. And when the evening was come, with its amusements and pleasures, the prince put on a pleasant face and spake smilingly to the king, saying, “It is needful that l should go to the sub-king's country and see my father and come back hither; I must depart also this very day, and that forthwith.' And when the king had heard these words, he thought that the prince spake thus thinking to visit his own house, because that he had not the wisdom to understand their meaning; and he answered him pleasantly in these gracious words: “May the desire of your heart be fully accomplished.'
Now, at that time the chief of the Brahmans, who stood near the king, rehearsed the usual greeting and the auspicious words praying for wealth and security from danger, for victory in battle and for the destruction of their enemies, and for an abundant store of prosperity. The prince also heard this as he went, and thought to himself: “In truth, this is an exceeding lucky hour for me,' and went straightway delighted to his house. Furthermore, the prince, being gifted with great wisdom and virtue, and seeing and hearing divers good signs, departed from his house. And like as if he pursued the elephant Rámakala in sport, he sped from street to street, and at night departed from the city. And as he walked in the light of the moon he saw a man seated under a tree taking his rest; and he asked him, “Friend, who art thou?' And as he got no reply, he knew that he was a wayfarer, and spoke to him a second time in a loud voice, saying, “What, knowest thou not who I am?' But the man stood silent through fear. Then he said, "Fear not; they call me Parakkama Báhu, the governor,' and assured him and treated him kindly. And he said further, “Friend, it is an exceeding great gain to me that I have met thee here. Now, therefore, depart at once, and go quickly to the camp in the city, and say, “I have seen the prince Parakkama Báhu as he returned to his
Cf. “Procrastination is the thief of time."

OBAPTER LXVII. 143
country.' With this message he sent the man away forthwith. And he waited on one side of the tank Khaijiraka Waddhamána that he might see whether any armed hosts pursued him, but not espying any the prince departed from thence to go to a place called Kánapaddáuda. And as he went through a thick forest a fierce she-bear, with rough claws of great size and with a horrible growl, came before him with her cubs; and he pressed
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her down with the end of his shield, and cut her in twain with
his sword, and quickly cast off her cubs to a distance. Then, calling back his followers, who had entered the wood for fear, the brave prince proceeded further and crossed Silákhanda. There he likewise killed a wild boar that came towards him with a fierce grunt, leading a herd. And going on his journey onwards he came to a place called Demeliyanaga, in the village Opanámika, where he met some country folk early in the morning, armed with swords, proceeding on some expedition in which they were concerned. And seeing them he thought that they had come there beforehand to oppose him. So he struck his sword hard against his shield, and crying out in a stern voice, “I shall slay these villains,' he rushed into their midst like as a lion rushes into a herd of deer. And great fear fell upon them, so that their weapons dropped from their hands, and they fied into the thick forest.
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Thereupon the prince looked round, and seeing that one of 49
the men who had fled had fallen into a precipice, he raised him up from the cliff and inquired of him saying, “Who art thou?' And when he had obtained from his lips the truth, he was moved with pity for him, and spoke to him saying, “Fear not, but take up thy weapons,' and straightway told him familiarly all
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Maggalaba he met his fellow-soldiers assembled, who were there according to the former agreement, and made merry with them. And with these men he went to the place which was called Janapada, and joined his followers who had reached there before him. And the noble prince tarried there two or three days with these men, and beguiled the time with deer-stalking and other pastine.
Now, when it came to the knowledge of Kitti Sirimegha from letters that were sent to him by his faithful servants that his son had come thither, he was filled with joy, because that his son, who dwelt for a long time among his enemies, had escaped narrowly from their hands and had come back without any evil befalling him. And he seut me who were the
"... . " تعمید
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reputed heads of the five trades, with a letter in his own handwriting and with gifts to his son, commanding them
saying, “Friends, I pray you bring hither and forth with show
me my son, who will drive out my sorrows before any evil befall me.” And they went, and the prince saw them and the gifts that they had brought, and was glad thereat. And being himself anxious to see his father, he departed thence to Saraggáma. And when Kitti Sirimegha heard that his son had arrived there, he sent Kuthára and other chiefs of the assemblies and the chief monk who lived in the Paica-parivenamtila monastery, that the prince might be brought to him straightway. And when the prince had inquired from them news about all things, especially about the king, he said : " I shall proceed with you at the moment that the stars are favourable, and then it is meet that you should go with me." Having spoken thus unto them, he spent some days pleasantly engaged in divers sports at this place, which was beautiful with waterfalls and other lovely scenery.
And the followers of the prince, seeing the soldiers who had come from every side to see the chief of the assembly and the other ministers (who had come to convey the prince home), and remembering the offence that they had already given to the king by joining themselves unto the prince, were overcome with fear, and spake unto each other saying, “Many are the soldiers who assemble hither from divers places, so that it is hard to know the intent of these ministers. All the men who have come together have surrounded us, setting us between them, and
have taken their stand each in his place.” In this manner
spake they unto each other, and went up to the prince and told him all their doubts and foolish fears. And it provoked the prince to anger, and he spake words of such import unto them : “So it is always: these base men know not how to discern things, and therefore see danger even when there is none. Seeing the country-soldiers who have assembled hither to see the chief of the assembly, they now come before me and utter words of despair.' But although he spake thus (to assure them) they abandoned him one after another and fled on every side. And when the prince was informed of this he said, “Even after they
have seen my prowess in divers places, and the many times that
Paica-pessiya-vagga. They are the carpenter, weaver, washerman, barber, and shoemaker.

OEAPTER LXVIII 145
I myself have shielded others from danger, these base men durst not cast off their inborn fear. Whether they remain here or depart, maketh not any difference to me. Would any man ever think aught against me while I am here alive?' So he remained there and spent some time in the place.
Then the queen Ratanávali, hearing that her son stayed there and came not with the messengers that had been sent by the king, thought to herself: “If my son should remain there and not return home forth with, it might grieve the king, and that of a surety is not beseeming. I will therefore go there myself and fetch my son, and straightway show him to the king.” So she made haste and departed from the Rohana, and proceeded to Sagkha-náthatthali and saw the king, and after she had exchanged many pleasant words with him she drew near unto him and declared the purpose of her visit. And then she went to Saraggáma and saw her son and the chief elder and the chief of the assembly; and they all took counsel together as to what was to be done.
And as they thought it in nowise prudent to delay longer outside the city, they took the prince with them and came to Badalatthali, where they joined unto them the general Deva, and went with him to Sagkha-náthatthali, and showed the prince to the king, his father. Whereupon the loving father, Kitti Sirimegha, having seen his son, delivered himself thus in the presence of his chief nobles: “This day hath removed from my mind the sorrow which had pierced my heart like an arrow concerning who should minister most dearly to an old man like unto me, or who should perform the last rites of the dead unto him. Therefore, I pray you think not (that the return of the prince) is a gain to me only. Doth he not foreshadow the dawn of good fortune to you all also? Henceforth, therefore, submit yourselves unto the prince, even all of you.' So saying, he gave his son charge over them. And while the ministers fulfilled his command with all reverence, the king Kitti Sirimegha died in due course of time. But the prince, whose calmness forsook him not, and who was versed in all knowledge and religion, yielded not to the grief caused by the death of his father, but comforted the chief ministers and the other inhabitants of the country, and performed the rite of burning the dead body of his father as it became his high office. And then he set over the different districts and borders of the country officers whom he had trained, and who
were very faithful to him. And as he was well versed in the
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laws of the Kshatriya tribe, he held the great festival in honour of his being appointed to the office of chief governor. Thereupon the ornament of Lapká (Parakkama Båhu), decked with all the emblems of the kingly office, and endued with great power, and chiefest amongst the most skilful, mounted his elephant, and, like the chief of the gods proceeding round his
habitation, he rode around the city, which was ornamented in
divers ways with numerous decorations. And the season of the drought of poverty that the Sramanas and Brahmanas had long suffered from was now refreshed by the shower of rich gifts that were bestowed on them that day.
Thereafter he sent his messengers to give an account of these doings to king Gaja Báhu and king Mánábharana.
So the chief governor Parakkama Báhu, who by his excellent virtues had gained the hearts of a great number of chieftains, and made his enemies to tremble greatly before him, succeeded
in acquiring great renown; and his chief desire being to spread
his good name and fame throughout the whole world, he dwelt in that city and devoted himself to doing many noble deeds.
Thus endeth the sixty-seventh chapter, entitled “The Festival of the Chief Governor,” in the Mahávagsa, composed equally for the delight and amazement of good men.
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CHAPTER LXVIII.
SeND as his aspiration soared exceeding high, and because of his great knowledge of the opposite country, he took counsel with those who were appointed to manage the affairs of the kingdom. And he thought thus (within himself): “Inasmuch as the end of my kingly office is to destroy all my enemies and to establish the prosperity of the land and its religion, I have even now, by my great wisdom, raised this kingdom to a state of prosperity. Notwithstanding that it is a small one, I shall soon make it yet more prosperous, so that it will surpass even the greatness of other kingdoms.'
And the governor having thought thus (within himself) gave unto all those officers that had been brought up with him offices according to their deserts, and gained their affection by giving
6 them wealth and power. From the mountain Samanta-kita" as
Adam's Peak.
 

CEAPTER LXVIII. 147
far as the seabord he set his own soldiers in divers places in the borders of his kingdom. And he thought to himself: “It is my chief duty to gather up an abundance of grain by all that lieth in my power." Having so resolved, he spake to his ministers in these words: “In the kingdom that belongeth to me there are many paddy lands that are watered chiefly by the water from rain clouds; but the fields that depend on a perpetual supply of water from the rivers and tanks are verily few in number. The land is studded thickly with numerous rocks and thick forests and great marshes. In a country like unto this not even the least quantity of water that is obtained by rain should be allowed to flow into the ocean without profiting man. Therefore, save the mines of gems and gold and other precious things, the rest of the land should be turned into rice fields. Remember also, that it is not in the least meet that men like unto me should live and enjoy what has come into our hands and care not for the people. And all of you who have a hard work to do, slacken not your energy because of the hardness of your work, nor take any account thereof, but fail not in the least to perform all that I have commanded you according to the command that I have given unto you.' So this great king commanded them to build the causeway known as Kotthabaddha over the river Jajara," that had been long in ruins, and which had caused exceeding great trouble to kings in former times. Whereupon all the ministers set forth before him, in divers ways, the difficult nature of the work, and its unstableness even if it should be accomplished. But king Parakkama Báhu would mot listen to their words, saying, “To men of perseverance, what is there in this world that cannot be accomplished? Even in the depths of the sea Rámá built himself a great bridge with the help of his hosts of apes, t and this saying remaineth in the world even up to this day. If it be my destiny, by means of my exceeding good fortune, to bring Lagká under the dominion of one canopy and to advance the welfare of the country and its religion, then, indeed, will the beginning of the work see also the end thereof.” Thus did this man of great courage fill them with courage.
Deduru-oya,
it Referring to the episode in the Rámáyana about Hanuman and his horde of monkeys building a bridge across the Gulf of Mannár, of which the reef of rocks called Adam's Bridge is supposed to be its remains,
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Before beginning to build the causeway this prudent ruler of the land caused a great channel to be made of great breadth and strength, the depth whereof was equal to the height of several men holding their hands aloft, and extending from (the site of) the head of the causeway up to the country of Ratta-karavha." And this great and renowned ruler assembled a multitude of stone-cutters from among the dwellers of the country, and a great many workers in brass and copper and iron and gold, and employed them in the work of cutting stones, and caused them to build a causeway of exceeding strength and firmness, with
stones so closely knit together that the joints thereof were
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difficult to be seen, like unto a single slab of stone, having the plaster work beautifully finished. And the faithful king placed a Bodhi-tree and an image-house and a Dhatugabbhat on the top of the causeway, and in such a manner did this wise and prudent ruler finish the work that the whole stream of water flowed to the sea through this channel. And when he had caused the forest on both sides of the stream to be cut down, he formed fields of several thousand waggons of paddy seed in extent; and because this portion of the country was full of granaries, filled with a perpetual supply of paddy, they called it Kottha-baddha, which signifieth the perpetual granary'.
Afterwards, at the confluence of the two rivers Sagkhavaddhamána and Kumbhila-vánaka, he caused the place Sikara-nijhara to be dammed up, and there also he built a channel in the manner aforesaid, and caused the water of this channel to fall into the tank Mahágallaka, after he had completely repaired the breaches thereof. And then he enlarged the gates of the sluices, and made the body of water that flowed through them to be greater than before. And from that place (Mahāgallaka) up to Stikara-nijhara he formed paddy fields, and collected heaps of grain there also.
And in the middle of the Jajara river, at the place Dórádattika, he built a waterfall and a large channel also (to convey the water thereof), and from thence up to Sikara-nijhara he formed paddy fields; and there also collected he stores of grain in the S86 a 6.
The tank Panda-vápi, which was aforetime of very small size,
Ratkerauwa (?) in the Atakalan kóralé of Sabaragamuwa, where extensive remains of stupendous irrigation works are still to be seen.
† Dágoba.

CEAPTER XKWIII. 149
he rebuilt with embankments greatly enlarged in height and length and breadth, and with sluices to convey a body of water of great and exceeding height, and gave to it the name of “The Sea of Parakkama.' In the islet in the middle of the tank he built a Cetiya" on the top of a rock, like unto the top of Mount Kelása in beauty; and in the centre thereof he built a royal palace of surpassing beauty, three stories high, -a palace fit (to draw unto it) the multitude of joys in this world.
The tanks Mahágalla, Setthivápi, Chattunnata, Tambavápi, Ambavápi, Vásávápi, Giribávápi, Páțála, Maņdika, Moravápi, Sádiyaggámavápi, Tilagullaka, Málavalli, Káli, Kittakandaka, Kanikáragalla-vápi, Buddhagámaka-nijhara, Sikaraggáma-vápi, Mahakirála-vápi, Giriya-vépi, Rakkhina, Ambala, Katunnaru, Jallibåva, Uttaråla, Tintinigåmaka, Dhavala-vitthika-gåma, Kirávápi, Nalannaru, Kharavițtha-vilatta, Dumbaragámaka, Múnaru, Kasálla, Kalalahallika, Múlavárika, Girisigámuka, Polonnarutala, Visiráthala-these and many other reservoirs that were in ruins, mountain streams and tanks also, did this bountiful king build in his kingdom.
In the country of Pafica-yojanat he drained great marshes and bogs, and made the water thereof discharge itself into rivers, and formed paddy fields, and gathered together a store of grain. In the forest of that part, and in many other places also, he set boundaries to all forest land; and when he had assembled all the village chiefs of the people together he set the inhabitants of the country to work in making paddy fields. Thus did this wise ruler make the revenue that was obtained from the new paddy fields alone to be greater than the revenue which had been derived from the old paddy fields in the kingdom; and when he had accomplished this he made the country so prosperous that the inhabitants thereof should never know the evils of famine.
And, being skilled in the laws of government, he thought within himself: “Let there not be left anywhere in my kingdom a piece of land, even though it were the least of the yards of a house, which does not yield any benefit to man.' And so he caused delightful gardens to be planted in every place, and many fine groves thickly covered with all manner of running plants and trees famous for their divers fruits and flowers, and fit for the use of man.
Thus did this king, because he was a skilful governor, by
A large dágoba. † Pasdun kóralé.
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his own superior wisdom cause his kingdom, though a small one, to surpass others even greater than his own.
Thus endeth the sixty-eighth chapter, entitled “The Improvement of his own Kingdom," in the Mahávagsa, composed equally for the delight and amazement of good men.
ത്തCത്ത
CHAPTER LXIX.
ND Parakkama Báhu having thus firmly established his own kingdom, thought with himself in this wise concerning the matters that required his attention : “Foolish kings in past times, who were enemies to good government, did for a long period ruin the kingdom and the religion according as it pleased them. The monks, too, turned the doctrine and discipline of the religion of the Teacher upside down, and, acting against its precepts, lived just as it pleased them. Now, therefore, it would be well if I should establish one canopy of dominion throughout Lapká and set in order the kingdom and its religion.' And when he had thus thought he gave orders to the chiefs of districts and provinces to gather men and to procure materials for war. Above all things, the royal prince sent for the Malaya Rájá, who was then the chief of the Tamil forces in the country of Ratta-kuravaka, and (after he had given him orders) sent him to remain there ready with many thousands of mighty men of valour, with armour and weapons also for them. So also from the countries Tabbá and Giribá and Mora-vápi and Mahipála and Pila-vițțhika and Buddhagámaka and Ambavana and Bodhigama and Kataka-petaka, he sent separately for the chiefs who guarded the frontiers, and after he had given them orders to make ready many thousands of men and strongholds and armour and weapons-swords, lances, darts, and other weapons of war-he sent them back every one to his own country, to remain there. At that time Lapká-Mahálána, Sikhá-Náyaka, Jayamahálána, Setthi-Náyaka, and Mahinda-the five famous men who were descended from the Lambakanna race-dwelt in the Moriya country; and he commanded them also to have in readiness, each one, a thousand strong men with their materiel of war. The king also appointed twelve chiefs of provinces over the interior of the country, and gave in charge to each of them two thousand men of valour. He also conferred on four and eighty
 

OHAPTER LXIX. 51
men, who were used to overcome difficulties and hindrances, the offices of chiefs of districts, and gave unto each of them a thousand fighting men. He chose him many thousands of men, also of great stature and of great strength, and formed them into a body of fighting men, armed with maces, and supplied them with all the requirements of warfare. Of strangers also, who were dwellers in Kerala and other countries, he formed bodies of fighting men of many thousands of trained warriors. He also formed a body of a thousand moonlight archers' skilled in fighting at night, and provided them with dresses made of furs and the like. He trained many thousands of hunterst and made them skilled in the use of their weapons, and gave them suitable swords, black clothes, and the like things. Then the king chose from divers artificers a thousand of each kind, and commanded them that they should devote themselves each man to his own labour.
And the lord of the land brought up in his own palace the sohs and brothers and grandsons of many noble families, saying, “Let them grow up and become familiar with the service of kings and be skilled in managing horses and elephants and fencing, and in the knowledge of strange tongues, and in music and dancing. Likewise also he maintained in the king's own house many thousands of attendants of divers classes, such as sword-bearers, incense-bearers, menials, Sighalese musicians, and pages. He gave materials and implements to young men of the liveried, the barber, and other castes, and commanded them to serve each one his chief.
And when he had learned from the chiefs of the treasury of the king his father the amount of the wealth (that could be taken), he decided that he could not, with that amount, bring Lagká under the dominion of one canopy. Therefore, without oppressing the people, he laid up wealth in the following manner. The lord of the land divided the army and the revenue into two branches of the king's service, and placed them under (the oversight of) two chief officers. Likewise, also, the king divided equally the whole of the country that he had gotten by conquest, and put the two parts thereof under two ministers of accounts who had a claim to hold the offices by right of regular succession. From the
. Candiloka dhanuddhare. Men accustomed to use the bow and arrow in the moonlight.
i Vyádhá. Sip. Veddá. Most likelv. the Veddás.
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country on the seabord, from the country of gem quarries," from the country of the great Malaya and the rest, the king separated all the land of great value and gave the chargethereof to a minister, for whom he created the office of Antaraggadhurat And he exported in ships gems in great number for merchandise, and thus increased the king's treasure. And his materiel of war and his thousands of fighting men he placed under the oversight of his two chief ministers. So that an exceeding great host was there kept under these three ministers-namely, he who filled the office of Antaraga and they twain who filled the offices of the two divisions (of the kingdom).
And that he might make the soldiers dexterous in war he caused mock battles to be practised in the streets, and chose those who showed themselves most skilful, and rewarded them highly; but those who were feeble and unable to fight he sent away, full of compassion and pity for them, saying, “Let them live in comfort by giving themselves up to husbandry and other labour.'
Thus did the king, who knew how to command and how to make ready armour and weapons and valiant hosts, acquire great wealth with ease without oppressing the people.
Thus endeth the sixty-ninth chapter, entitled “Preparation for War,' in the Mahávagsa, composed equally for the delight and amazement of good men.
-ത്തCത്ത
CBAPTER LXX. HEREAFTER he (Parakkama Báhu) beheld his great army and the extent of his wealth, and his grain, and other possessions, as well as all his materiel of war; and he thought to himself: “Now is it not difficult for me to subdue even the continent of India, much less even the island of Shala'; and so he began to make ready the kingdom (for war). And by kindness he induced Rakkha-Dandanátha, the chief captain of king Gaja Báhu, who was in charge of Yatthi Kandaka and Dumbara in the great Malaya country, to come to him, and, after he had shown him great favour, the king treated with him for the surrender of the Malaya country which he then governed-a Country that could be passed only by a footpath, and which,
Ratandikara. The similarity of this name to the present Ratnapura is
significant,
Minister of the interior.
t Bala-dhana-saggaho. Literally, 'collection of men and monev."
 

OEIAPTER LXX. 153
because of the mountain fastnesses and of the wild beasts which haunted it, was difficult to be reached, and was not resorted to by men of other districts. Moreover, it was made exceeding dangerous by the numerous streams that flowed through it, broad and deep, swarming with crocodiles that feed on the flesh of man. Thereupon the people of that country, when they heard of these things, took counsel together, saying, “When Dandanátha comes back then shall we kill him.' And Dandanátha, also, when he had heard thereof, returned in haste and fought with the rebels and put them to fight, and seized the country of Dumbara. And then he fought a battle at Yatthikanda, and drove away the enemy and cut off the head of the chief of that district. At the village Tálakkhetta he gave battle to the enemy in two places, and likewise also at Nágapabbata. In the villages Suvanna-doni,' Rámucchuvallikat and Dematithapádatthali he fought battles, one at each place, and having driven them all from the places that they had held, this powerful chief captain of the army seized the country of Yatthi-kandaka also. And when he had placed his younger brother there in charge of the army, he returned to the king (Parakkama Båhu) that he might learn what was meet to be done. And meanwhile the soldiers that his brother had led fought against the enemy and took the country Nilagallaka. And when Dandanátha returned he fought the enemy at Sayakhettaka, Rattabeduma, and likewise at Dhanuvillika, a battle at each place, and killed great numbers of the enemy, and established himself firmly in the country of Nilagallaka, which he had taken. Thereafter he fought twice with the powerful chief Otturåmallaka, and with Dhanumandala-Nátha, and when he had taken the country of Nissenikhettaka, which he freed from its enemies, he brought Otturámallaka and the others to submission.
Thereupon the king sent for Rakkha Danda-nāyaka, and bestowed on him the rank of Kesadhátu,S together with much wealth and honour, and sent him to the king's country to take the district of Majhima-vaggaka. Accordingly he went to Nilagiri; and when he had added to his army there and waxed very
o Randeniya. if Rambukvęlla. į Dunuvila.
S This rank appears to have been conferred on many distinguished captains of this period. Kesadhátu means the Hair-relic; and the rank probably consisted in the installation of the recipient to a certain Order of Knighthood, instituted at that time in connection with the Hair-relic.
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powerful, he fought at Vápfvátaka, and at Majhima-vagga also, and gained a victory. And when king Gaja Bahu heard of these things he sent a great army to fight against the enemy; and Kesadhátu, when he knew thereof, made ready to meet it with a powerful army and equipage, and broke the enemy's forces and took the country of Majhima-vagga.
Thereafter the two officers, who were like unto lions in courage, named L6kajitvána and Rakkha-Laqkádhináyaka, raised an army and went and fought with Hikitti-Lagkánátha; and they slew him and took possession of the country of Rerupallika. Then the king (Parakkama Báhu) won over the chief Samantamalla of Kosaka-vagga by showing him kindness, and, having bestowed on him much wealth and honour, he sent him with a large army and materiel of war to take the country of Kosakavagga. Whereupon Samanamallaka, Otturámallaka, and the others fought with the enemy and made a great slaughter of them in battle; but at the place called Sisacchinnaka-Bodhi these powerful chiefs utterly defeated the enemy in a pitched battle and took the country of Kosakavagga.
In this manner did he restore peace thoroughly in the Malaya country, which was troubled by its own inhabitants, and dwelt
in his own city, passing the time in pleasure parties and sports on
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And in order to restrain the rival chiefs and to keep down the robbers, and also for the sake of exercise, it was his custom at that time to go out hunting. And one day the king went with his chief queen and his officers and followers for a hunt, and seeing a certain wood in which there were signs of the presence of deer, the king caused the queen to sit down on one side, and the whole forest to be surrounded with nets and hunters armed with javelins, and caused them to shout on every side. Thereupon a stag, of the size of a young elephant, being exceeding frightened by the terrible noise, broke cover and, looking wildly around him, fled down the precipices, leaping over the mountain streams, and, breaking through the branches of the trees, burst asunder the network of creepers, trod down the brushwood, and rending and tearing up the nets to pieces, and terrifying and driving away every man that came in his way, fled with the speed of the wind in the face of the queen. And, when all the people saw the deer fleeing so wildly they were struck with fear, and fled on all sides, leaving the king and his queen alone. But the king, being a man of

CEAPTER LXX. 155
great courage, saw the fierce deer that had burst out of the wood, and ran up against it and smote it with his spear. And the beast, being now wounded, bent down its head to attack, and lol at that moment his antlers dropped and fell at the feet of the king. And when the cries of the deer that had been wounded were heard by the officers, the hunters, the servants in livery, and the barbers and the other followers of the king, they turned back and came together from all sides. And when they reached the spot they saw the king standing bravely like a lion, and the antlers of the deer (on the ground beside him).
And when they saw this they were astonished, and being exceeding glad and merry thereat, they made the whole fore st to resound with their shouts. And when they had many times praised the king for his great good fortune and courage and valour, they took up the antlers, and, surrounding the king, went into the city, which was ornamented like unto the city of the gods. And after they had told the chief ministers of this marvellous thing, they displayed the antlers before all of them. And when they had heard the wonderful story they were greatly astonished, and showed forth their admiration in these words : “Oh that this man of great might and power had been born on the continent of India, for then would he have become a monarch with supreme power and dominion over all things (Cakkavatti Rájá) ' Thus did they sound forth the praise of the brave king, whose valour it was difficult to surpass. And after they had caused letters to be engraven on the antlers, they placed them in the king's treasury, where they remain until this day,
Now, at that time, it came to the ears of the king that king Gaja Báhu had brought hither royal princes, believers of false creeds, from strange countries, and thereby filled the king's country with enemies as with a bed of thorns. And he was greatly displeased therewith, and thought thus within himself: “And yet hath he done this, when men like unto me, of great skill and good fortune, of rare gifts and exceeding courage, are still to be found here.' So he commanded his generals to seize the king's country also, And as he had diligently studied the books that related to the business of war-to wit, the Kocallasattha, the Yuddhannava, and other books-and had used his own judgment in those matters, he knew well how to carry on the war according to the times and places, and wrote
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down the plan of carrying on the war, and caused it to be delivered to the chief officers that were in command of districts, and enjoined them strictly not to turn aside from his commands, even unto a hair's breadth. And they all received the king's command with great submission, and began the attack in great force (on all points).
Now there was in the service of king Gaja Báhu a chief officer of the king's canopy-bearers," Kombá by name. And he was much skilled in war, and had an abundance of men and materials, And he had built himself a very strong fortress at the village Mallaválána, that so he might hinder his enemies from invading the country, and was for a long time in possession thereof. (And when the war was begun) Malaya Rāyar, who was placed in the stronghold at Válikákhetta, fought with him, and drove him away, and took his fortress. And the valiant captain led a large army in ships by the sea to the pearl-banks, t and fought a great naval battle with Dandanátha, who was stationed there, in which the mighty captain (Malaya Ráyar) routed the hosts of the enemy. In a second great battle also, which he fought there, he put many thousands of the enemy to death. And the host (of Parakkama), under the captain Nambá Kesadhátu and other chiefs, destroyed the enemy at Málavalliya; and Nilagalla, the captain of the borders at Moravápi, went up at the same time to Katiyágáma and killed a great number of the enemy.
Now in the village Kálavápi there lived a celebrated captain of Gaja Báhu, by name Gokannaka Nagaragiri. He was a true and brave officer, endued with great qualities, and had under his command chariots and men and materials, and was able there with to withstand the attacks of the enemy. But Rakkha Divána (one of Parakkama's captains) gave him battle at the place Gonagámuka, and defeated him. And being greatly shamed by the defeat, the chief Gokannaka increased and strengthened his army, and gave battle in the following places:- at the stronghold Pilavitthi, at the stronghold called Sállaka, at the stronghold Tatavápi, at Jambukola, at Wajiravápi, at Nandivápi, at Pallikávápi, and at Kalalahallika. And when he had given battle in each of these places, and had been defeated on all sides, he thought within himself: “This army of mine,
* Chatta-gahaka Nayaka. Mutidikara, lit. 'the pearl mine.'

CBAPTER XX 57
which had aforetime gained the victory even when fighting with the king himself, though now double in number, hath met with defeat, and its officers have been slain in the divers battles which it hath fought with two or three of Parakkama Báhu's commanders of the borders. It seemeth clear, therefore, that the war cannot now be carried on any longer.' So he sent mes- sengers to Gaja Báhu, informing him of all that had happened. And the king Gaja Båhu, having heard all these things, called his ministers together and spake these words unto them : “We have heard not, at any time, of any defeat that hath happened to us before; wherefore it is a sore disgrace to us that we have now been discomfited. The mightiest and most powerful of my generals hath fought more than once, and hath been defeated. It would not be well, therefore, for me if any further disaster should overtake him.' And when he had thus delivered himself, and taken counsel with his ministers, he sent much treasure to his captain, and men also, and officers, and weapons of war, and armour that could not be pierced through. Then the officer Gokanna, having made haste and armed the hosts that the king had sent, and his own men also, that consisted mostly of the country people, went up again to Nilagala and fought a great battle with Máyágeha, the chief captain (of Parakkama). And a great number of Gokanna's men fell in that battle, and some threw down their weapons, and others fled into the forest. And the slaughter was so great that the people spoke thereof as if none had escaped. And he himself fled into the forest, leaving behind his chariot and umbrella; and henceforth he abandoned all thought of giving battle, and kept himself within the fortress at Kálavápi, after he had strengthened it.
After that the officers who were kept in the Stira-ambavana. district invaded Janapada, and slaughtered the host of the enemy.
And the leaders of the hosts that were kept at Bodhigáma attacked Lagkágiri, and destroyed the enemy there.
And Parakkama Báhu sent Mahinda, Nagaragiri, and other officers under them to fight again in the Mallaválána country. And these mighty men went thither, and drove the enemy before them, and entered and took that country and fortified it strongly. And from thence they departed by the sea in many hundred ships, and attacked the country of pearls and took the chief
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captain in charge thereof with his army, and sent the pearls to their lord (the king).
Thereupon the king caused a fortress to be built at a place callad Pilavasu, wherein he kept his strong and mighty men and officers.
And king Gaja Báhu, when he had heard of these things, consulted his ministers and began to send an army. And Parakkama Báhu, knowing how to manage (under difficulties), sent his general (Rakkha) Lapkánátha to the Janapada country. And when king Gaja Báhu heard thereof he gathered together his army, and dividing it into two, sent them with arms and weapons by two ways, -the one towards the place called Janapada, and the other towards the fortress at Pilavasu. And Rakkha Lapkádhinátha also, in order that he might wholly destroy the host of the enemy, advanced at the head of his great army and proceeded to Ambavana, and gave battle to the enemy in the village Bubbula, where he destroyed a great number of them and put the remainder to flight. Thereupon the people who dwelt in the country stopped the highways with trees which they had cut down, and with thorns and creepers; and the enemy stood under cover behind them and continued the fight. And Lapkánátha, who was resolved to destroy the enemy, pursued after them, breaking through their stockades, and after he had fought fiercely with them from place to piace, succeeded in entering the Janapada country. And he took Janapada, and, in obedience to the commands of Parakkama Báhu, he built a fortress there and held it. Thereupon king Gaja Báhu sent Deva-Lagkádhináyaka and Dáthá Bhara to oppose him. And Lagkadhinátha fought a great battle with them, and put them to flight and took the village Yagálla. But king Gaja Båhu sent a host of men that was called the Catasso Parisá (“the four companies') that were in the Aliséra country, to fight again; and Lagkánátha advanced and fought with them, and some of them he took alive, and subdued the Taláthala country. Whereupon king Gaja Båhu, wishing to subdue him by favour and kindness, sent him numerous presents of jewels and ornaments of great value, and divers garments of silk and linen. And the chief of the army received the presents, and after he had disfigured the messengers he sent them with the bribes to his own master
(Parakkama). And the king was much pleased on seeing them,
and sent back all the wealth and the valuable presents to him

CAPTER LXX. 1.59
(the chief of the army). After this the chief of the army left the Taláthaliya fortress and took possession of the fortress at Aligáma, which is by the side of a river.
Then Gaja Báhu sent Siká, the chief of the army, and other valiant and mighty men of war (against Lapkádhinátha). And they all set out with an abundant supply of men and waggons, and besieged the fortress and poured showers of arrows into it. And some of Lapkádhinátha's mighty men, armed with weapons, stood at the gates and carried on a fierce fight. Archers and other strong men also, who stood on the battlements, killed many of the enemy with their arrows and their lances and javelins. In this manner did all the fighting men exert themselves to their utmost might, and carry on the great struggle without ceasing, for three days. At last the mighty men of king Gaja Báhu, who were determined to destroy the enemy, essayed to break the great gate of the fortress. Whereupon Lagkádhinátha and his strong men sallied forth, and (after a hard struggle) drove back the enemy, killing so many of them all along unto the river that he made the water of the river mingle with the blood of the slain; and at the same time he took captive many of the chief officers of the enemy's army. And Rakka-Lapkádhináyaka, who gained the victory in this battle, enjoyed the pleasure of a feast of triumph in his own fortress, and sent to his own master the heads of the chiefs of the enemy that he had slain, with their umbrellas and waggons and weapons, and also those whom he had taken alive. Thereupon the king called his general Deva-Senápati, and told him all that had been done by Rakkha-Lapkádhináyaka; and inasmuch as he feared that Gaja Báhu, when he heard of the losses sustained by the victorious army, would assuredly send a great army to take the general captive, he commanded Deva-Senápati to proceed to the Giribá country that so he might divide Gaja Báhu's great army in twain. And this general, being a prudent man, made ready all his host, and advanced to the border of the Kálavápi river, and built a fortress there and remained therein. Then, at the command of the king, he built over the Kálavápi river a bridge of timber, two hundred cubits in length and twenty cubits in breadth, fastened and made exceeding strong with plates of iron and pegs, -a bridge of exceeding great beauty, that could be passed by elephants, and horses, and chariots, and footmen. And the general Deva-Senápati left some officers in charge thereof, and proceeded thence, and gave battle to the enemy in
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divers places. And being victorious in these battles, he proceeded to a place called Aggamu, and, with the intent to make further advances against the enemy, he built a fortress there and held it. And when the enemy had heard thereof, he also built a fortress of great strength in the village Senágáma, to oppose the general.
Thereupon the famous Deva-Senápati went forth and fought with the enemy at Senágáma, and seized the fortress. And the enemy having again fought twice and being defeated, he built a fortress at Manyágáma, and held it. Then Deva-Senápati went forth from Senágáma and took the fortress at Manyágáma and the forts at Mita and Sikaragáma also. And when he had repaired all these fortresses, he left them not unoccupied, but set officers in charge of them. The chief of the army also built a fortress at Terigáma, and placed officers therein who were accounted mighty men of valour, with soldiers under them. Whereupon Gaja Báhu sent Ráma Nílagiri, with the chiefs of districts and many leaders and their forces, to destroy him. And they all went forth well furnished with men and materials, and raised fortifications in the neighbourhood of Terigáma. And both the armies began the fight vigorously, and continued it from morning until evening. Then Nilagiri and the mighty men who were accounted men of valour, seeing that their army was losing ground, armed themselves well with their weapons, and, striking down the strong men and causing great terror among the enemy, rushed into the midst of the contending host like lions among a herd of elephants. But Deva-Senádhipati's mighty men, who flinched not in the fight, spread themselves around them, and slew Ráma-Nílagiri and many officers of the army in the field of battle, and took captive the great warrior Kadakkada and other warriors also who were with him. And the general Deva-Senánátha, who gained the victory in the field of battle on that day, sent the men whom he had taken alive to live in comfort with his master (Parakkama). And the wise Parakkama Bihu spoke to Mahinda Nagaragiri as he stood in attendance on him, and told him of the marvellous courage of his generals. And when he heard it he was straightway roused with a great desire to excel them, and exclaimed, “I also will go to the field of battle and soon take Anurádhapura for you!” And when he had made the promise, the general, being desirous to crush his enemies, proceeded with a great army, and fought a great battle with the enemy at a place called Badaribhátikarmána.

CHAPTER LXX. 161
And having gained great fame thereby, he proceeded to fight great battles at the village Siyāmahanta-kuddála and in the neighbourhood of Tissavápi and Anurádhapura, and defeated the enemy everywhere until he took Anurádhapura at the head of a large army. Then king Gaja Báhu, having heard of these things, sent several captains of armies with a chief commander over them. And they all came ready for war, and set up barriers on the roads on all sides of the city, and hindered communication thereby. And when Deva-Senápati heard these tidings he set off to rescue the general (Mahinda Nagaragiri) who was besieged closely, and, giving battle once again in the village Siyámahanta-kuddala, he fought three fearful battles on his way to the besieged city. And Malaya Ráyar also having heard how things stood, set out from his fortress, and having fought twice on his way, arrived (and joined his forces with those of Deva-Senápati). Buat at the command of (Deva) Senápati he proceeded in a certain direction, and fought with the enemy's forces nigh unto Anurådhapura.
Meanwhile (Deva) Senápati himself, having fought hard with the enemy in many places, came close to Anurádhapura and commenced to fight (with the besiegers). Then Mahinda, the valiant chief of the army, sallied forth straightway from the beautiful city of Anurádhapura and slaughtered the enemy and brake down the barricades, and cut his way out by force and joined Senápati. And when the armies of Senápati and the chief captain had joined themselves together, they fought with the opposing host, and again put the enemy to flight; whereupon the chief captain (Senápati) returned to Siyámahanta-kuddála and strengthened the fortress there, and occupied it.
Thereafter Parakkama Báhu sent unto the general Máyágeha and commanded him to carry on the war at Alisáraka. And he proceeded thither with great joy, with skilful and valiant men, and built a fortress at Kalala-Hallika and occupied it. Thence he advanced to Alisáraka, and fought three battles at the fort in the village Nandámilaka, and seized the fortress. After that he took the fortress at the village Kaddsira, and again fought and took possession of the fortress at Kiráti.
And king Gaja Báhu's forces, who came to oppose him, held the fortress which they had built at Vilána. At this time Parakkama Báhu, whose valour no man could surpass, built himself a fortress at Nálanda, and held it. And hearing that (the
enemy held a fortress that so they might oppose the advance of
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Máyágeha), he secretly sent forth two or three hundred thieves skilled in house-breaking, commanding them to set out at midnight and, taking with them sharp-edged deer horns, to break into the fortress and seize it. Thereupon the general Máyágeha, in obedience to these commands, broke the fortress and took the enemy captive. And then he took the stronghold at Mattikávápi and the two strongholds at the Uddhakira and Adhokira villages, and moreover broke into and took the fortress at the village Násinna. Thus did he bring the country of Alisáraka under his authority.
At the same time, the king, who knew the proper time when he should act, commanded his officers to take the city of Pulatthi without delay. Thereupon Rakkha Lapkádhinátha and SukhaJivitaputthaki went forth with all speed from the fortress at
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and engaged in battle at the place Rajakamata-sambádha. They fought again on the borders of the tract of fields called Milána khetta and, proceeding thence, fought again, even amid the field, and slaughtered many of the enemy. And from that place they pursued after the enemy, and overtook him at Dara-aga, and fought a battle there also and gained a victory. And from thence they went forward, and took the fort at the village Maggalaba by assault, and brake down the walls thereof, and destroyed the enemy there and took possession of the fort.
Now at that time king Manábharana, the lord of Rohana, who had waged many wars with king Gaja Báhu's chiefs and had been defeated and humbled by them, had given up the thought of war, and dwelt for some time much broken in spirit. But afterwards, accompanied by the Order who dwelt in the three Fraternities, he went and submitted himself to Gaja Báhu and entered into an alliance with him. But when he heard that the mighty generals of king Parakkama had made war against king Gaja Báhu, and had destroyed their adversaries and gained the victory in every battle, Mánábharana communed with himself in this wise: “Of a certainty will Parakkama Báhu, who is exceeding rich in resources, subdue the whole of the king's country;' and if peradventure that ruler took the king's country then would it not be possible for us to dwell in the Rohana country.” So he broke off the alliance that he had made with king Gaja Báhu
The upper portion of the island, Raja ratha, in contradistinction to the Takkhina or Rohana, the southern part of the island.

CAPER ,XXK. 63
and sought the friendship of Parakkama Báhu, and, raising a great army from among the inhabitants of both countries, he threw up fortifications in the valley of Sobora.
And the king Parakkama Báhu, wishing at that time to show forth his marvellous valour, thought thus to himself: “Oh, that I could let not my generals, who are in divers places, know thereof, and secretly go to the city of Pulatthi with the mighty men who have been brought up with me, and give battle and break down the gates and battlements and towers thereof, and enter the city and take Gaja Báhu captive' Then the wise king sent unto the general Máiyágeha, who was left at Ambavana, and told him of his purpose; and as his desire was to go to Ambavana, pretending that he had other business to do there, and from thence to proceed to the city of Pulatthi, he instructed his general Máiyágeha secretly in this wise: “Send you a letter to me in these words, saying, “It is my heart's wish to hold a great feast in honour of Buddhá. I pray you, therefore, send unto me the things that are needful for making offerings unto Buddhá,-namely, chanks and the five kinds of loud instruments of music, and Cámarast and white umbrellas and banners: and may it please my lord also to come hither and behold my feast.' ' And Máiyágeha went accordingly to Ambavana, and having made all things ready for the feast, he sent the letter as he had been commanded.
And when the king saw it he was glad, and caused the letter to be read in the midst of the assembly of the ministers; and then the great king made haste and sent unto the general the
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articles of divers kinds that were necessary for the feast, and
declared before the ministers his desire to go thither. Thereupon the chief of the ministers, who knew what the true purpose of the king was, sent a messenger to his brother Nagaragiri, telling him of these things. And when he had heard the tidings,
he set out from Móravápi and made haste with his army to see the
king. And when they asked why he had come, he replied saying, “Because that I have known my master’s mind have I come hither,” and moreover he said, “Servants like unto us are in the employ of the king for the intent that they might bring under subjection the rulers of the land who are his adversaries.
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Wherefore shall I go up alone and seize Gaja Báhu with his numerous hosts and chariots, and give him as a captive to my lord.” And when he had spoken these words the chief of the border entreated of the king that hemight proceed thither. And when the ambitious chiefs of the army, Máyágeha and Kitti Lagkádhinátha, and many other mighty officers, saw how matters stood, they offered themselves also, and each entreated the king, saying, “I shall go first, I shall go first.' Thereupon the king, who was
much skilled in all stratagems, made known his plan and
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sent his mighty men to the field of battle. And they all departed with their chariots and men and waggons, and built fortresses nigh unto Nalanda. And as they tarried there, great clouds gathered in the sky, and the rain fell with great violence all around as if it would wash away the earth with its flood of waters. Thereupon the king, who clave strictly to the truth, fearing that his army would be drenched by the clouds which were fast approaching, made the following solemn declaration (before them) : “If the establishment of the kingdom be for the prosperity of the religion and the state, then let not the rain fall (in this place); ' and it eeased to rain there accordingly. And then he sent to the army rice mixed with acids, plantains, rice roasted and beaten into cakes, and divers things to eat in great plenty. He also sent many thousands of bamboos (made into water-pipes), each formed into one long channel, replenished with water and pierced with holes and stopped at both ends so that many persons could drink thereof at one and the same moment (by taking away the plugs in the holes that were pierced along the bamboo).
Thereafter the general Mahinda went forth with a great army, and took the fortress in the village Lahulla after he had destroyed the enemy. Then Lagkádhinátha, having heard thereof, made great haste and took the fortress Hattanna after he had put the garrison thereof to death. And the general Máyágeha, having heard thereof, hastened with a great host and reached Khaņdigáma, so that Gaja Bahu’s army consisting of elephants, cars, horsemen, and footmen, was shut in on three sides in the pass at Khandigama. Thereupon the son of Lagkádhinátha, Laqkápura by name, a man of great might, came up to the gorge at Khandigáma and joined together all the forces that had come from the three sides, and drove the enemy before him as
* Sacca-kiriya, an adjuration by the power of truth.

CEAPTER LXX. 165
a lion drives a herd of elephants. Then the other chiefs, with Lagkadhinátha at their head, routed and slaughtered Gaja Báhu's army, and pursued it unto the place called KondafigulikaKedaira : and Gaja Báhu's broken forces then entered the city of Pulatthi. And when king Gaja Báhu saw the great host enter the city he was greatly roused with pride, and thought thus haughtily within himself: “When the king my father departed to heaven to join himself to the gods, and when I was scarce established in my father's kingdom, then came Kitti Sirimegha and Siri-Wallabha, from both sides of the land, to fight against me; but they were not able to stand against my flag of victory, and fled; and from thenceforth did they abandon all thought of war until their live's end. And now am I well established in the king's country; and my army, consisting of elephants and chariots and horsemen and footmen, is perfect. If, therefore, I should arm these hosts and lead them (myself) to battle, what king is there who is able to hear the sound of my drum in the field of battle?' And king Gaja Báhu, being thus puffed up with pride, commanded the ministers of the interior to set the whole army in readiness. Thereupon the ministers made ready elephants and horses that were well harnessed, and also great bodies of very mighty men skilled in war and clad in ten kinds of armour, and soldiers also from the Kerala, Kannáta, Damia, and o'ber races. And when they had arrayed these forces the nuinisters informed the king thereof.
Then Gaja Báhu set out from the noble city of Pulatthi at the head of a great army, and came to a place called Sfkaviyala. And the commanders of Parakkama's armies, under their leader Rakkha-Lagkádhinátha, made war with the king Gaja Báhu; and these mighty men broke through his host of elephants and horses, and slew their riders, and put the king to flight.
And the king made haste and entered his own city, and caused the gates thereof to be shut, and hid himself in Anurá; and the mighty men also, who pursued after the king, came up and surrounded the city of Pulatthi on all sides. Then they began to attack its walls, battlements, and towers; and the spies whom they had before left in the city (treacherously) opened the gate thereof. Whereupon
"This is probably the name of a secret place of concealment, or of a tower, a palace, or a grove.
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the besiegers entered the city with great ease, and took 238 Gaja Báhu captive, and shut him in the palace. The princes Colagapga and Wikkama Bahu also they took captive, and bound them and cast them into prison. M 239 Then the chief captains of the army sent tidings unto the king of these things. And the king, who by his wisdom was able to judge wisely of the matter, when he heard thereof thought 240 within himself, saying, “It is meet that he should live at ease, without any cause for fear from us, until that we could see each 241 other at a lucky hour.” So he sent forthwith to Gaja Báhu gifts of great value: garments, perfumes, and jewels, that he had set apart for his own use. 242 Thereupon the chiefs of the provinces and of the districts took counsel together, and sent a letter unto the king written in 243 this wise: “While the king (Gaja Bahu) liveth a great part of the inhabitants of the country will not submit unto thee: therefore 244 ought this man to be put to death.' And when the king heard the message his heart was moved with compassion, and thinking 245 to himself, “That king, surely, must not be killed,” he straightway commanded the noble-minded general Deva-Senápati, who was at Senágama, to come before him, and spake these 246 words unto him: “If these chiefs of the provinces and the districts, who are puffed up with victory, should seize the king 247 and kill him, it would not be well; neither would it be well if .
they should plunder the city and oppress the people and 248 conduct themselves riotously. For, is not the kingdom to be established with the intent that the religion should be promoted and the welfare of the State P Surely it is not only for 249 the purpose of putting the king to death! Go you, therefore, and put down all those that are riotous and disobedient; preserve the king's life, and establish order and authority in the 250 city.” And when the king had spoken these words, it is said that he hastened away the chief captain, who departed with his 251 army, and went to the city of Pulatthi. But before he came thither the soldiers, by reason of their perversity and wicked252 ness, had set at nought the king's command. They brake open the doors of the houses in the city of Pulatthi, plundered the wealth thereof, and robbed the people of their raiment 253 and jewels. And the noble city of Pulatthi, oppressed thus by the violence of the soldiers, was then thrown into great confusion, like unto the ocean that is disturbed by the tempest at 254 the end of the world. And they that dwelt in the city, and

CHAPTER LXX. 167
the ministers and their followers, and the country folk and the armed men were disgusted with these deeds of violence; and all of them went up with one accord to Mánábharana," and told him of these things, and spake to him, saying, “We beseech you come with us: we will conquer the kingdom for you, and it will be for you only to support our cause.'
And Gokanna, the chief, who was left at Kálavápi, also sent a messenger to him asking him to come up quickly. And the weak-minded prince Mánábharana, having heard all this, and having taken counsel with his foolish ministers, determined that he would go thither, pretending to deliver the captive king, and then destroy the enemy and take possession of the whole of the king's country. So he made haste and gathered together an army from among the inhabitants of both countries, and having joined them with the forces of the officers of the king's country went up to the city and fought a fierce battle there, in which he utterly defeated Parakkama's army, albeit that it was so great. And king Mánábharana went up to the palace and saw king Gaja Báhu after he had made the customary obeisance to him. And so that he might calm the fears of that king's people, he delayed a few days, and then put to death all the commanders of the king Gaja Báhu, and seized the king himself and cast him in prison. All the elephants also, and horses, and such moneys as were in the treasury, he seized and took to himself; and, thinking that he had now gotten himself the kingdom, he commanded the Tooth-relic and the Alms-bowl relic and his mother and all the women of his household to be brought thither from the Rohana. And after that the king (Mánábharana), who had neither compassion nor wisdom, secretly took counsel with his mother and his chiefs in this manner, saying: “While the king (Gaja Báhu) liveth the forces of the king's country will be true followers of him only: he should therefore be put to death. But should we put him to death publicly, then would there be a strong uproar among the people : it is meet, therefore, that the king should be put to death secretly.' So he made the king to endure great hardship by depriving him of food and rest, and also devised means to kill him by giving him poison. Now king Gaja Báhu could not endure the tyranny of the king Mánábharana ; so he sent secret messengers to Parakkama Báhu, saying “I have no other refuge but in thee. I pray
siri-Vallabha's son, and cousin of both Parakkama and Gaja Ráhu.
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thee, therefore, pour upon me the water of thy mercy, and quench the flame of sorrow with which I am eternally scorched and tormented.' And the king (Parakkama), being full of mercy, gave good ear to all the words that the king (Gaja Báhu) had sent by the mouth of his messenger, and was moved with exceeding pity, and thought in his heart, saying “Verily hath he suffered all this grievous pain because of me. It is therefore my bounden duty to deliver him from that pain.' So, although he had lost his army and his materiel of war (at the city of Pulatthi), yet, being endued with great heroism, he slackened not his energy, but chose the more valiant men from among those who had been brought up with him, and gave them offices and great wealth and honour. He gave the office of Adhikári to the general Méyégéha, and likewise the office of Lagkádhikárit to the chief Kitti-Sagkha. And of the two generals who were brethrea the king gave to the elder the rank of Kesadhátu Náyaka and to the younger the office of Nagaragalla. And the wise and prudent ruler won their hearts by giving to both of them great wealth and honour and many soldiers.
Thus did this wise king furnish great and powerful armies with all speed, and send them in divers directions.
He sent the chief captain Rakkhia Kesadhátu-Náyaka with an army to the village Wacá-vátaka in the Merukandara country. In like manner also he sent Rakkha Lapkádhinátha to the village Mangalaba and Kitti Lapkádhikári to the place Kyána-gáma. The two generals who were brethren, did the king send with a great host to Makkala-gáma.
At that time the king sent messengers secretly to the chief captain Deva-Senápati, who was shut up in the city of Pulatthi, and brought him hither and gave him the command of a great army like that of the gods. And the king, who was skilled in the manner of commanding his forces and disposing them, sent him to Gaņgātata. Š
And all the chief captains went with their armies and took each the post that was his, and plundered divers places on the way to the city, and cut off the heads of their enemies, striking them with terror, and stopping the supplies of corn. In this manner did they sorely oppress the people that dwelt in the city; and the
* Chief Executive Officer: the 'Adigar" of later times. tExecutive Officer of the Island
Warden of the Hair-relic ; but see note infra. S Gantalawa or Kandalai.

CAPTER LXX. - 169
strong men of war who were set to guard different places killed and plundered the people, so that they ventured not to come outside the city even to seek wood or leaves, because they feared that they would be robbed of all their possessions. In many places they stopped up the highway from the Rohana to the city, and hindered the dwellers of that country from going to and fro from it. Then did the men of Mánábharana, who were shut up in the city, feel as if they were birds penned in a cage. Thereafter the two generals who were brethren fought a battle, and took Konta lisánáyaka (Mánábharana's general) prisoner. They also fought with the hosts that were led by Bodhi Lapkádhinátha (also a general of Mánábharana), and pursued after him unto the city of Pulatthi.
The general (Rakkha) Kesadhátu, who held the village Wacávataka, fought with the chief captain of Mánábharana, called Uttama, and gained a victory, and went up to the village Nála, and fought a battle there with Buddha-Náyaka and gained the victory. Afterwards the general Rakkha-adhikári (Rakkha Lapkádhikári), who was left at the village Maggalaba, fought with the enemy and took the village Hattanna ; and this famous man followed up his victory with all speed, and fought Náthádhikári and drove him back with his army. And when the king Mánabhasana (Mánábharana) heard thereof, he went with his mighty men of war to Másiviyalasa to fight against him. Thereupon Kitti Adhikári, who was then at Kyánagáma, and Deva-Senáipati, who was at Gangátata, and the two brethren, the generals, who were at Makkalagáma-even all these, with their great hosts, made haste and went up in battle array each from his place (against the city), and slaughtered and put the enemy to flight wherever they chanced to meet them, and then went up with all speed from divers points to the city of Pulatthi, where they scattered the strong men who were set as guards all round the city (and entered it) and set the king Gaja Báhu at liberty. And they seized the women of the household of king Mánábharana, and his sons, and his mother, and all his treasure. But as soon as king Gaja Báhu was set at liberty by them he made all haste and fled straightway, and took refuge in the country abounding with stores of grain.
And king Mánábharana, who then fought against Rakkha, Lagkádhikári, having heard of these things, was filled with grief
for the loss of those he loved, as if he had been pierced by an
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arrow; and he put on his armour and his weapons, and regardless even of his life he returned to the city at night with his great army, and fought a fierce battle, resolved to destroy the enemy. But when his general Bodhi Lankádhinátha fell in the field of battle, he could not maintain his ground in the city of Pulatthi, and therefore he took with him the sacred Tooth-relic and the Alms-bowl relic, and his mother and the women of the palace, and departed for the Rohana at night.
Now at that time Parakkama Báhu had left Buddhagáma and, having repaired to the neighbourhood of the city with the intent
to set the king Gaja, Báhu at liberty, had built himself a beauti
ful palace of two stories, and lived in the village Giritata with his army and all his retinue. And it chanced that certain of the king's men of valour had gone to the village Tannaru that they might amuse themselves there after the toils of the war; and certain of the generals of king Gaja Báhui kept the king behind and treacherously attacked them with violence. And when the king Parakkama Báhu heard this he was greatly incensed, and commanded his own chief officers to seize Gaja Báhu. Thereupon Kitti-Laqkádhikári and Deva-Senápati, with a great host, proceeded to the village Tannaru, and fought three great battles there with the chief officers of the king Gaja Báhu, and slaughtered many of the enemy. And Natha Nagaragiri and Mandi-jivita-putthaki scattered the hosts of the enemy at the village Váluka-patta. So also at the village Tannaru, they who commanded the great hosts destroyed the forces of the enemy ti.at they met, and proceeding to the village Kohomba, they carried on the war, and slaughtered many of the enemy that were there, and broke down the walls of the fortress, and seized it. They scattered also many of the enemy that were armed at the village Ambagáma, and took possession of the fortress. And from thence they marched to Tannitittha, and, succeeding there, they went further, and put the enemy to flight at Antaravitthi.
Now at that time certain of Parakkama Báhu's commanders, at the head of a great host, lay nigh unto the city of Pulatthi, and Gaja Báhu's officers that Devádhikári had led fought against them, and were defeated. Likewise also they defeated great numbers of the enemy at a place called Kálapilla, and destroyed them, and took up their abode at Madhika-Vanaganthi. And they all then moved quickly in divers directions, and spread over the country with the intent to seize the king, who, when he heard that the armies had overwhelmed the country and were descending

CAPTER LXX. 171
upon him from all sides, and seeing none other course left to him, sent messengers to the Order of all the three Fraternities that dwelt in the city of Pulatthi, saying, “I see none other refuge now but in my lords: I beseech you, therefore, take compassion on me and save me in my distress.” And the brethren received the message and were moved with compassion, and proceeded (in a body) to Giritatáka, and went up before the presence of the king (Parakkama Báhu); and when they had spoken civilly to each other and the king had asked them of the reason of their visit, they made answer to him in these words of peace: “The blessed and merciful Buddha hath, in divers discourses, spoken at length of the evils of strife and of the blessings of peace. The (vanquished) king hath neither a son nor any brethren; moreover, it seemeth clear that by reason of his
age he standeth now at the gates of death, insomuch that your vow
to establish the kingdom with the intent to advance the welfare of the country and the religion thereof will soon be fulfilled. Therefore is it meet that you should abandon the strife and return to your own country, having respect to the counsels of the Order.' So the king (Parakkama Báhu), who had subdued the country with the utmost difficulty, hearkened to the words of the Order, and yielded it to the vanquished king (Gaja Båhu), and returned to his own country.
Oh, how marvellous was the fulness of his compassion! Thus endeth the seventieth chapter, entitled “The giving away of the Kingdom,' in the Mahávagsa, composed equally for the delight and amazement of good men.
-ബ്-
CHAPTER LXXI. ASND the king Gaja Báhu then came to Gaggátatáka and 為 made it his royal city and dwelt there in peace. Thereupon king Mánábharana sent presents unto him, and assayed to enter into an alliance and live with him in friendship; but king Gaja Báhu wished not to enter into an alliance with Mánábharana, and went up to the vihára. Mandalagiri, and made a solemn declaration there, saying, “I have given the king's country to king Parakkama.' And when he had caused this to be inscribed on a table of stone he returned to Gangátatáka, and died there of a certain disease with which he had been afflicted
after he had reigned two and twenty years.
Thereupon the foolish ministers of king Gaja Báhu joined
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themselves together, and caused his body to be taken to a stronghold abounding with grain, and sent messengers to king Mánábharana, to come up quickly whilst they yet tarried there. King Parakkama also, having heard of the king's death, set his army in array and came up to the city of Pulatthi.
And then king Mánábharana, because that he had under him a great host from among those who had come from the king's country and had taken refuge in Rohana, and being advised thereto by wicked men, thought to himself saying, “I surely will take the king's country.' And being overpowered by this foolish ambition, he set out from Rohana with a great host and reached the stronghold (where the generals of Gaja Báhu had tarried till he should come). And Parakkama Báhu also, the ruler of the land whose valour no man could even conceive or surpass, having heard thereof, thought within himself in this wise: “Even Gaja Báhu, the generous king, and his chief captains had resolved not to continue the war; but the people say that this Mánábharana hath now come to war (against me), trusting on the vain talk of the cowards from the king's country, who had fled thither in all haste with not so much as the cloth round their bodies which belonged to them. Him indeed will my ministers humble, yea, even two-fold more than the humiliation that the king Gaja Bâhu was made to endure. Nor will I let him to cross over to this side of the river Maháváluka.' And when the king had pondered within himself in this wise and with the wisdom and skill that he showed in making ready for war, he placed his armies with commanders over them at every ford, even from the ford of Saragáma unto the Gokanna sea.
Then the chief ministers of State, who were men of great wisdom, came together to the presence of the ruler of the land, and made obeisance to him with their hands lifted up to their heads, and prayed that he might be anointed king. “Great king,' they said, “the victorious monarchs of old caused the ceremony of anointing to be performed on them even in the field of battle, that so they might impress fear and affection among the people, and that their exceeding great power and majesty might be made known everywhere. Therefore also it should be the duty of our lord to preserve the customs of those great and good men, because that he is learned in the law and knows its precepts. O king although thou art young in years, yet it is hard for thy enemies to bear the weight of thy might and majesty, and to overcome the strength of thine

CAPTER LXXI. 173
arm. With the dawn of thy prosperity thou wilt be able to exercise dominion over the whole continent of India, let alone the island of Lanká. From the first ages of the world unto this day has thy race continued as pure as the milk that is poured into a cleansed chank. Wherefore, let it please thee to ordain that the anointing be held on a day of good omens, - that anointing which of a certainty will bring blessings upon the whole world.'
And the king Parakkama Báhu, of thoughtful men the most excellent, whose enemies could be subdued only by his frown, hearkened to this request; and on a day that seemed of good omen, when the stars on the moon's path signified excellence, he put the crown on his head, and arrayed himself in all the royal apparel. And although the tidings came to him at that moment that Mánábharana had crossed over to this side of the river, he cared not so much as a blade of grass for him; but himself ascended the ornamented pavilion, and placing his armour and is weapons near him, he went in great state from his palace and, like unto a fearless lion, marched round the city, astonishing the people who were drawn to the ceremony by the splendour thereof, and entered the royal palace that was the home of the goddess of prosperity.
This seems to be the end of the chapter. From some cause or another there appears to be a slight omission."
-سسسسسسسسح<>------س--
CHAPTER LXXII.
T that time the great scribe Mahinda came with a great army (on Mánábharana's side) and carried on a great fight with the famous Rakkha Kesadhátu who was left at the ford of Sarogáma. But Rakkha, Kesadhátu, the mighty chief of the army, like unto a lion amid a herd of elephants, slew a great number of Mahinda's mighty men in battle and drove away the great scribe and all his host, as doth the wind a tuft of cotton. And when he essayed again to cross over at the ford of Talanigáma with the intent to renew the contest, the selfsame Rakkha, Kesadhátu fought a great battle
with him and put him to flight.
In the same manner also did Buddha Kesadhátu, who was
The words within brackets are remarks made by the editors of the text. I may add, that probably the concluding verse, which is generally either laudatory or hortatory, is the only one that is missing.
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charged to defend the ford of Psina, encounter the king Mánábharana, when he essayed to cross that ford with the intent to make war; and in a fierce battle that took place with the commanders of Mánábharana, he slew many of his mighty men and utterly defeated the enemy so that they wished not to return to cross by that ford any more.
Likewise also did a certain chief of a district, who was left to defend the ford of Samirukkha, defeat the army of the chief captains Máyágeha and Gaja Bhuja, who came thither to carry on the war, and put them to flight.
And a chief of Márágiri, by name Mattatála, came up with an army and essayed to cross the ford called Mahárukkha; but Ráma, the commander who was left at Nilagiri, which was his birthplace, a man of great prowess, fought a terrible battle there, and took him alive with the other mighty men who were worthy of being taken captive, and put the remnant to flight, who lost heart and desired not to fight again.
And a certain other chief who was left at the ford of Nálikerawatthu fought a battle with the forces of the king their enemy, who sought the fight, and killed many of his men, and defeated and scattered on all sides the remnant of the army.
A certain other brave and valiant chief of a district, who was left at the ford called Anantara-bhandaka, gave battle to an exceeding great army of the king their rival, who had come to wage war there with the chiefs of the army, and made the field of battle to look like a heap of mangled flesh, and drove away the remnant of the army with its commander, as the wind doth a gathering cloud.
A certain other mighty commander of a district, who was chosen to defend the famous ford Kánatálavana, with a wellequipped army and materiel of war, fought fiercely with the host of the enemy who had come by the way of that ford to wage war, and defeated them so that they wished not to renew the fight.
And the commander Kitti-Adhikári, who was left at the ford Yakkha-sakara, fought a terrible battle with the enemy who landed there for the fight, and killed a great many men and put the remnant to flight. And while he yet held this ford, in obedience to the commands of the great king Parakkama, he appointed a great officer in his stead, and returned; and this officer also fought three times with the hosts of the enemy (who returned to the fight), and utterly scattered them so that they had not the heart to renew the fight.

0BAPTER LXXIII. 175
And Jitagiri Santa, the great captain who defended the ford Wihára-Weijasála, and whose army consisted of proud and haughty men, waged a terrible war with the enemy who had come thither to cross the ford and utterly destroyed the army of the king their rival.
And Kitti Potthaki, who was at the ford Assa-mandala, and Mahináma, who had a great army, and Lankágiri, with his mighty host-even these and other great armies destroyed the hosts of the enemy who came against them, and returned to the king.
And the valiant men who were nigh unto the river Sakkharálaya crossed the bridge there, and entered the grove Sakkunda, and straightway fought a battle and put an end to the lives of many men, and brake the spirit of the enemy so that he had not the courage to essay to break through that way any more.
Moreover, the general Sagkha-nátha, who was left at the ford of Sarogáma, checked the hosts of the king their rival who came thither to fight through that way, and himself crossed the river, and destroyed a great number of the enemy and returned to his position. In the same manner also did a great army that was left at the ford Sami make a slaughter of a great number of the hosts of the enemy who essayed to cross it, and thereby stop the enemy from coming any more to the attack. A great host of the king that kept the ford at Culla-nága destroyed many of the enemy who essayed to cross it with their armour and weapons of war. At Buriidatthali also the two generals who were brethren withstood the attack of the enemy who came from that side to cross it. And the great hero Rakkhádhikári, who guarded the ford Niggundi-váluká, withstood a great host who came to cross thereat, and maintained the fight without ceasing for two months, and, unmoved by any fear whatsoever, destroyed them utterly.
Likewise also the mighty hero Lakapura, who was known by the name of Kadakkida, and who had fought great battles and become exceeding powerful, utterly destroyed a great host of the enemy, and with a mighty effort utterly destroyed the army of the enemy so that there was no hope left in them. And Rakkhaka Safikha-náyaka, the chief captain who remained at Bhillapattaka Khanda, utterly routed the hosts of the enemy who had come thither to carry on the war. A certain great chief also, who was left at Titthagáma with a great army to defend it, began the strife with the enemy with great vigour when he essayed to make his way through it, and fought a very
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great battle and put the enemy to flight, and so weakened him that he cared not to renew the fight; and a powerful commander, who had fought many great battles, and who was left at Nandigáma, drove back a great host that essayed to pass through it.
And the commander Déva Senápati was left at the Hedilla Khanda; and when the prince Mahinda came up to give battle there with an army that was well equipped, four times he fought with him; and he covered the field of battle with the bodies" of the enemy's mighty men who were slain, and brought the prince into great danger. And with his host of men and with his materiel in no wise diminished, he pursued after the prince as he fled with his army, and made haste and crossed the ford at Bhillagáma. And there he carried on a terrible war for two months, and prevailed everywhere and drove the enemy from their position in that place. V
And the chief of the district who withstood the enemy at the ford of Málágáma, and was constrained to play the game of war ten times over, routed an exceeding great number of the enemy who had come thither to cross at that point, and scattered them like as the rising sun scattereth a thick darkness.
And a certain chief of a district, of great might, who was appointed to guard the ford at Golabåha, defeated the army of the enemy in battle that had come to fight their way through that ford, and put them to flight with their leader, even as a lion putteth to flight a herd of deer. A mighty chief also who was left at the ford Dipála, fought with the enemy and routed the hosts that had come to cross the river at that place.
And while the war was being carried on in this manner, the great king and best of rulers, Parakkama Báhu, of dreadful might, thought thus within himself, saying : “To the king Manábharana, who hath been utterly defeated in the war here, shall I not give a resting place even in the Rohana..' And so the warlike king, strong in his purpose, commanded Devila and Loka, both of whom held the rank of Kesadháttu, and dwelt the one in the Mahāniyima country and the other in the Paica-yojana, country, and Arakkhakamma-Nátha and Kaicuki Náyaka also, to proceed to the Rohana. And these skilful men departed thence in obedience to his command, like as the four great kingst departed in obedience to the command of king Sakka.
Lit, skeletons.
t The gods of the lowest deva-lokas and guardians of the world of men under Sakra's coummand.

OBLAPTER LXXII. 77
And they came to the country Navayojana," and played the great game of war twenty times with the mighty army of the king, his adversary, that was left there. And they destroyed that great army and took Navayojana. And from thence they departed and came to the borders of Kálagiri,f and fought twenty battles with the army that was there, and took that place also. And they advanced yet further and, in like manner, took possession of Dighâlika-Mahākhetta. And when the king Ménébharana heard of these things, he divided his army in two parts and hastened one part to that place.
And it came to pass that on one occasion a certain great officer named Náráyana, a captain of the army, who had been charged to defend Anurádhapura, bethought himself foolishly that he could subdue the country and raise a fortress therein, and free himself from subjection to kings. But when king Parakkama Báhu had been informed of this matter, he thought thus within himself, saying, “ Him will I root up before that he take root himself'; and the valiant king made great haste and sent Chattagáha-náyaka against him. And that great captain was moved with an ardour that durst not be compared with any man's, even like the ardour of a lion pursuing after deer or young elephants; and he went up and waged a dreadful war with him, and destroyed him and his army, and freed the country of its enemies that were like thorns unto it.
Now at this time when all the public fords round about were guarded by the great officers of the king, as if by evil spirits, so that the king Mánábharana could not cross them, they that dwelt in the king's country, who were faithful to him, showed a certain secret ford, whereby he crossed over at last to this side; and when king Parakkama Báhu heard of these things he resolved to root him up with his host on the borders of the river, and chose him a spot for a stronghold at a place called Mayira-pásána and sent thither that man of exceeding great valour, the chief captain Rakkhádhikári, with a great body of soldiers and many men and chariots.
But Rakkhádhikári was displeased with the king, because that by reason of his envy it vexed him of the great favours that the grateful king Parakkama had bestowed on his adversary DevaSenápati, in that he had given pleasure to the king mightily in a great battle that was fought by him. So he (Rakkhádhikhári)
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showed not any zeal for the war. And because the fever of envy was on him he was languid and indifferent, and cared not to exert himself. And at this time a certain evil-disposed chief of the king Gaja Báhu, whom the king Parakkama had saved, accompanied the general and learned how he was really disposed towards him. And because that he had a secret understanding aforetime with the king Mánábharana, he made haste and sent a message to that king, asking him to come thither with all speed before that they began with the fortifications. And the king Mánábharana gave heed to this request, and commanded his forces to carry on the war (with zeal) in divers sides. Whereupon the prince Mahinda came up and fought at Wallitittha, with the captains of the general Deva Senápati. But they slew many mighty men in the terrible fight, and soon disabled that prince and routed his army. And the king Mánábharana himself fought a great battle with Rakkhádhikári, which was fought fiercely, insomuch that sparks of fire were sent forth by the clashing of the swords, and many great and mighty men fell on both sides; nevertheless, Rakkhadhikari's forces were utterly routed. Whereupon he fought alone with his sword in hand, and slew many brave men, and himself fell dead in the field of battle.
And when the mighty and terrible king Parakkama Báhu heard of this event, his lotus-face beamed with a smile, and he
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the living or the dead? The lion seeketh not a companion to rend him an elephant. Now, therefore, shall I in very war fulfil the desire of my arms which have, for a long time, longed fondly for battle? And soon shall I take to myself, as a man doth a wife, this kingdom which hath been defiled by its connection with many kings whose ways were evil, after that I have cleansed it with a stream of blood from the bodies of the enemy and purified it in war. Verily it shall become a glorious hall wherein heroes like unto me might display their skill." As the sun needeth not a firebrand, so also to me, who am the destroyer of the enemies who surround melike a thick darkness, what profiteth ut the help of another power ?” And when he had pondered with
In the original the words are combined in the form of a metaphor, in which the author alludes to Lagká as a female that had been defiled by contact with wicked sovereigns, and whom the king intends to wed after having washed her in the blood of her enemies.

CHAPTER LXXII. 179
himself in this wise, he appeared on the field of battle like a fifth sun" over the great sea of the hosts of the king his enemy. And this chief among the judges of harmony went thither and tarried there and gave ear to the songs of the singing women, enjoying the delightful strains of their sweet melody.
At that time the chief officers of Parakkama Bahu, as they pursued after the hosts of the enemy, met with the king (Mánábharana) as he returned from pursuing after the great army (of Parakkama) that was routed, and fought a terrible battle at the village Badaravalli, and defeated the victorious army of Mánábharana, and hotly pursued after them. But their army was greatly diminished by reason of the losses they had suffered from the attacks; and although they killed also a great number of the enemy they dispersed themselves and turned their faces backwards with the intent to return to their own country; whereupon the great army of the enemy took heart, and increased their efforts two-fold. Then the commanders of Parakkama left them that were wounded to the care of physicians, and began to retreat with the army; but Parakkama met the host as it retreated and looked at it with a scornful smile on his face. And then he frowned on the officers who, commanded his bearers not to advance, and commanded his officers to stand still, and sent the bearers away, and turned his face towards the enemy. And that so he might commemorate the happy union of valour and good fortune, and send forth his sword like a messenger into the field of battle, the mighty hero bethought him that he would hold the festival of war, and shouted to his armour-bearer, saying, “Bring hither to me a Sinhalese sword.' And the armour-bearer understood it not, but brought the Indian sword called Pátava, saying it was a Sighalese sword. But he cried out saying, “Say not to me that this is a sword of Sighalese handiwork; it is one that hath power (in my hands) to put an end to all the kings of India, Lay this apart and bring me quickly a sword of Sighalese handiwork.' And when he had thus spuken, lol a fearful sword of Sighalese handiwork was forthwith brought unto him; and the king, who was like unto a haughty elephant when he subdueth his foes, considered in his heart that there was not a man in all the island who could even place in his hand a (proper) weapon, and looked at the faces of Rakkha Kesadhátu and
Alluding to the seven suns that are said to rise in succession at the destruction of the world, the fifth drying up the waters of the deep.
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Nátha. Nagaragiri who stood nigh unto him. Thereupon they twain understood what the king's gesture meant, and, like unto lions in courage, they rushed into the midst of the host of the enemy. And these men, whose courage was to be compared to no man, entered the field of battle and seemed to the enemy as if they numbered thousands; and from noon till the darkness came on did they continue the fierce strife that was horrible to behold because of the bodies of the enemy that were hewn in twain by the blows with the sword-cuts. Then the great officers joined hands together and raised them to their foreheads, and saluting the king spake unto him, saying, “O lord of men, the great host is broken We were indeed only a few who fought against it; but nevertheless that we were few in number, we allowed not the goddess of fortune to turn her face away from us as we engaged in this great fight. It seemed also that the sun had hid himself behind the western mountain as if terrified at the sight of the battle. Let us, therefore, go back to the city of Pulatthi and vanquish the enemy in the morning. This is not the time for fighting.' But as soon as the king heard this counsel he rejected it, as he longed to pass the night in that very place and renew the fight in the morning.
Then the brave king laid him down to sleep for a moment; and in that moment (while he yet slept) the officers began to bear him to the city of Pulatthi. But in the middle of the night, when they arrived at the Paica, Wilhára, the king awoke and enquired saying, “What place is this?' And when they told him that it was the Paica, Wihára, the chief of men waxed wroth, and said, “You have surely done a wrong thing in that you have brought me hither while I lay asleep"; and, as he wished to take all his retinue with him so that no man should be left behind, he tarried there a short time (to make ready), and caused the
-village to resound with the blast of chanks and the sound of
the five kinds of instruments of music; and when he had himself examined the retinue that had come with him, he sent them forward, and himself followed behind, and reached the city of Pulatthi at dawn.
And afterwards Parakkanna Báhu, who by his unsurpassing courage had subdued the earth, heard (the following tidings) when the sun, who was the firstborn of his race, arose (in the morning), to wit: That at the ford called Billa, the chief captains of his army Deva Senápati and Kitti Adhikári with their great hosts
j had encountered Náth Adhikári, Prince Mahinda, Sukha Senápati,

. ΟHAPTER IXXII, 181
Natha Lagkágiri, and others (the chief captains of Mánábharana), and had with their armies crossed that ford and given battle ; that they (his chief captains) had maintained showers of arrows without ceasing, and, after that they had killed Sukha Senápati and Nātha Lagkágiri with many of their strong men, they pursued after Náth Adhikári and Prince Mahinda, as they retreated with their hosts; but when they entered into the midst of the enemy's country, the whole army of the enemy and the inhabitants of the country made the roads so that no man could pass by them, and surrounded them on all sides. And when the great conqueror heard these tidings he prepared to go thither that he might rescue them, because that he was always intent on brave deeds. Thereupon the great officers who were with him raised up their hands in supplication to hinder the king who was so eager for the strife. (And they spake to him, saying), “O Ruler of men Except in thy exceeding glory that cannot easily be surpassed, verily have we no other help whatsoever. The inhabitants of the country, yea, even all of them, have gone over to the enemy. It is meet, therefore, that we should go hence to Nandamdila and begin the fight from that place.' With such and other deceitful sayings of the kind did they hinder the ruler of men from going forward. And they departed thence and set out on their journey with the king. But the inhabitants in the neighbourhood of Nandamdila (who were armed), seeing that the king came attended only with a few followers, began to pour showers of arrows upon them from every side; whereupon the king stopped at a place called Karavála-giri and sent unto them a few of his valiant officers in whom he trusted, and caused that armed body of men to turn from their resolve, and make not further resistance to him. And then, commanding his followers to advance, and himself proceeding behind them, this great and wise king reached Jambukola. And setting out from thence he went forward with the intent to rescue Deva Senápati, and entered into a place called Navagámapura. Now at this time Deva Senápati and Kitti Adhikári, because that they had followed not the counsel of the king, endured much privation with their armies, and abandoned the struggle, and gave themselves up to the enemy at the village Surulla. And as they knew that the king had set out to rescue them, and wishing to hinder him from so doing, they sent messengers to him saying, “Here are we in the midst of this great country, fallen into the hands of the enemy; and none help have we save in our lord's exceeding great
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valour. The inhabitants of the country also have set their faces against us and are on the side of the enemy. Nevertheless, we doubt not that if our lord's exceeding great glory should continue he will bring this land that the sea surroundeth under one canopy of dominion, and ensure the prosperity of the kingdom and the religion thereof. And if there be such good fortune for us that we may have the comfort of beholding again thy lotus-like feet, then indeed shall we escape. But Oye who are the defenders of the four tribes and of the sacred Orders abandon your resolve to come hither, and turn back.' And when the wise and prudent king heard this message, he perceived that evil would befall them even before he could accomplish his journey thither; and being moreover entreated thereto by all his ministers with uplifted hands, he wisely refrained from going, and went to the city called Vikkama.
Now, at this time, when it had come to the ears of the great officers that king Mánábharana had joined his forces together and had come to the city of Pulatthi, and setting out from thence had arrived at a place called Giritata, and when they had heard also other tidings of this kind, they told them, every word, even as they had heard them, to the king, and also how that the army had been utterly destroyed in the divers great battles that they had fought with the enemy; and then they declared that it was prudent to go to the city of Parakkama, or to the village of Kalyāni, and to begin the war again after that they had got together an army.
And when the king had heard this counsel, like unto a lion he displayed the fire of his anger that could be discerned by the frown which like unto smoke gathered on his brow ; and he spake thus: “Let them that fear go whithersoever they choose: we need them not. To such as I am, there are even great hosts in the strength of our arms. While I live, it seemeth to me that there is not one in the three worlds, even to the chief of the gods, who will venture to cross the bounds of my dominion. No king who is an enemy unto me will dare to set foot in the kingdom wherein I am established, even as an elephant will not, in the cave that is guarded by a lion. Who is there that becometh not a hero by a glance of mine eye? And if but I so desire it, even the babes and sucklings would fight on my side. Lo! within two months or three, not only will I drive the king Mánábharana out of the king's country, but I will shut him out also from his own. Yea, it is even in such a pass as this,when all things seem hopeless,

CEAPTER LXXXIII. 183
that the strong arm of heroes like unto me availeth something.' With such bold words as these did he give courage to those whose hearts had failed them. And then the skilful warrior sent the captains Rakkha Adhikári and A'di Potthaki that they might take up a position at the village Masigalaba.
And then the king, whose fame was great and who knew how to command, bestowed offices on such as were worthy of them, and chose him as officers Rakkha, the chief secretary, Mandijivita, Potthaki, Sagkhadhatu, and the generals Kitti who were brethren, to serve under him. And to these officers the great king entrusted a mighty army, and sent them to Pillavitthi to subdue the great districts that adjoin Kálavápi. Likewise also did this exceeding great and mighty man place Máragiri and Nigrodha at Uddhavápi with a great host. Moreover, he left in divers places bodies of fighting men with captains over them to carry on the war at divers points.
Now, at that time, the chief secretary Mandi went at the command of Månåbharana to the place called Jamapada, to make war; but the fighting men of Janapada, who were skilled in the game of war, fought with him and put him to flight; and being thereby discouraged he renewed not the contest. And that host sent tidings of what had happened to king Parakkama, while he
tarried at Nálanda, and took his pleasure there like unto the
chief of the gods, and also daily performed many great and good deeds. Afterwards the commanders who were set at Pillavitthi with Rakkha, the chief secretary, at their head, fought a terrible battle for eight days with Buddhanátha, Máihálana, and Deva Senápati, the generals of Mánábharana who occupied Kála - vápi, and killed many strong men and put the remnant to flight, and also took possession of Kálavápi, and speedily cleared the place of the thorn-like foe; and, in obedience to the command of Parakkama Báhu, they fortified the place and tarried there with the army.
And Nigrodha Máragiri, who was set at Uddhavápi, also gave battle three times and broke the enemy's forces. And then he fortified himself in a grove at the village Tannaru, and tarried there with the army according to the command of the great king.
Thereupon king Manábharana bestowed honours and much territory on the prince Mahinda, and said unto him: “Go thou with a
great host in the direction of the country Moravápi and tarryin the
noble city of Anurádhapura that so we might seize the southern
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part of the country, and I will proceed to Pallavavála that so I might from thence move towards Buddhagáma.' And he gave Mahinda a great army first, and sent him to the beautiful city of Anurádhapura, but he himself tarried behind, even where he was, in the king's country. And the chief officers who were placed at Kálavápi heard that prince Mahinda had advanced with a great army to Anurádhapura, and they desired greatly to defeat his purpose before he could establish himself there. So they placed the great secretary Rakkha and Kitti Bhandára. Potthaki to defend Kálavápi, and of their own accord they proceeded thence with their armies and their equipage to the place called Kánamala, and built a stronghold there and occupied it together. And the king Parakkama heard thereof, and, being a cautious man and one whose cunning in war failed him not, he sent messengers unto them, saying, “Ye are men of none experience in the country, go not therefore without my command into the heart of the country to carry on the war.” Thus did the wise and far-seeing king, with authority like unto the god Sakka, send forth his command. But the foolish officers were impatient, and went thither even against the king's command, saying “We shall soon take Anurádhapura.' And those among them who were not fortunate would not be advised by the king's message, and not being skilled in action nor in devising devices, proceeded to the place called Kattuvandu, as if they sought after the consequences of disobeying the king's command. And when they had arrived there, they did many wicked things in divers parts of the great country, by reason of which their forces were scattered on all sides. Thereupon the
prince Mahinda, hearing of their doings, took counsel with his
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officers, and, gathering together his forces around him, commenced the fight with them. But, inasmuch as Parakkama's army lacked unity, the prince Mahinda broke and utterly routed it in the field of battle. And the leaders thereof returned to Kalavápi with their forces shattered, as if they had only then remembered the king's command which they had not regarded. And the prince then returned to Anurádhapura and gathered together an army of his fellow-countrymen. And as he was now powerful he sent them to Kálavápi to seize it, which was his great desire. And when the lord of the land, whose wisdom was great, heard thereof, he made haste and sent thither Bhita Bhandára. Potthaki at the head of many hosts of mighty men of valour whom he had carefully chosen. And they all joined themselves together,

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and for the space of three months maintained an exceeding fierce contest day after day. And these skilful men despised not the king's counsel, but continued to fight vigorously, and broke in pieces Mahinda's four-fold army. And they took the
great country round about, and remained at Kálivápi, even
where they then were, mindful of the king's command.
Then the prince Mahinda, being puffed up with his success in the unequal struggle that he had with those who had obeyed not the king's command, came himself, ready for the strife. But a certain captain who was left at the place called Moravápi, set not at naught the counsel of the far-sighted king, and drew up
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his forces on both sides of the road; and when all the hosts of .
the enemy had entered within their lines, they closed on them from all sides and kept up a terrible fight. And they made an end of the lives of many captains and leaders, and put the prince to flight, and sent unto the king the heads of many of the enemy that had been slain in the field of battle.
Thereupon the mighty and terrible king Parakkama Báhu gathered together his armies that were set at divers places. And that he might drive the king Mánábharana out of the king's country, he placed Rakkha, the great secretary, and Afjana, the chief of works, at Kyánagáma, and sent forward Kitti Potthaki and Rakkha Adhikári to the village Masigalaba, And he sent companies of hunters and robbers, and such as were accustomed to the fastnesses of the forest and the mountain, and to roaming at night, and caused them to destroy (the enemy's) men by day and night, wheresoever they found them. And so greatly did they disquiet the king Mánábharana and harass the city, that the inhabitants of Palatthi, like unto birds that were made captive in a cage, feared to come out of their houses even in the daytime; neither were they who had been for a long time in want of fuel and water able to do the works that were needful, because that all the grass and the plants had been rooted out. Yea, everything that was in each man's house was destroyed ; even all the divers stuffs in the markets on the borders of the city were cut off, and, by reason of the constant tumult that was raised by this war of kings in the streets that led to the town, the whole city trembled with fear, even to the court of the king's palace.
Then the king Manábharana, being sorely vexed, and filled with anxious thoughts, communed with himself in this wise :
“Alas! If we flee into the Rohana the people of the king's
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country who dwell there, seeing that we are weakened and in flight, will not permit us to remain there, that so they might show their fealty to the king Parakkama. On the contrary, it is even difficult for us to remain here, where we now are, by reason of the distress that we endure by day and night. It is therefore meet for us that we should engage in a fierce battle with the enemy, and partake of the pleasure (of victory) or suffer the misery (of defeat) that would happen therefrom.' And when he had thus resolved he stirred himself up for the fight and put his four-fold army in battle array, and proceeded to Pallavaválaka.
Thereupon the king Parakkama Báhu, who was brave like unto a lion and prudent in action, when he heard everything concerning this movement, desired greatly to drive away the army of the enemy that came from that side, and sent Lapkápura, the two generals who were brethren, and Lokagalla, by three ways, having before instructed them in the divers stratagems of warfare. And these mighty men went thither, and kept the enemy engaged daily in exceeding great encounters for the space of one month.
Then was the king Mánábharana's distress increased two-fold; and he thought within himself, saying, “Our strongholds have we quitted and come hither with the intent to give battle; but even here is there no hope for us. Verily our misfortune hath taken firm root, and increaseth daily. Instead of contenting ourselves with the good or the evil that would have been our portion in the wilderness, have we ventured to come hither, and are therefore well served in that we are brought to such great misery. Should we then endeavour again to return thither? But that also is now an exceeding hard matter. Nor is it right for us to tarry in a place where we are hemmed in by the great hosts of the enemy who occupy divers places on the highway, Let us therefore, inquire of them that are familiar with the country and go about among the hosts of the enemy, and proceed by some secret path which peradventure they might show us.” And when he had determined in this wise, he inquired of them that dwelt in the country, and went by the way that they showed him to the village Konduruva.
Thereafter Rakkha Adhikári, mindful of the king's counsel, held possession of the village Mihirana-Bibbila. And he put up posts, pointed like unto arrow-heads, and fixed them firmly in the ground, joining the one with the other, that so they might

CEAPTER LXXII 87
not be shaken even by elephants. And on the outside thereof, he put up huge posts, greater in size than the rest, and placed them close together on the ground, that so there might not be any fissures, and bound them crosswise with poles. Moreover, he caused a moat to be dug between the two stockades, twenty or thirty cubits in breadth, the circumference whereof was equal to the measure of one hundred men with their hands raised, and he laid sharp spikes and thorns therein. On the ground outside thereof, he also fixed rows of spikes, and made a fence of thorns along it without gap or opening; and between them also he made a trench as before, and in it also he made rows of spikes and thorns, and caused the ground outside the fence to be dug, and thus formed a trench so deep that it reached the water. And he covered the bottom of it with spikes and thorns. At the same time also he caused the forest beyond the trench to be cleared to a distance of two or three bow-shots ; and outside this space, where there were secret paths, he dug pits,
and spread the bottoms thereof thickly with sharp thorns, and
covered them all over with dry leaves and sand that so they might appear passable. And in order that he might utterly destroy the enemy who ventured to come from that side, he caused secret paths to be made round about it, and placed sharpshooting bowmen therein. He then built a tower of four stories in the middle of the fortress, and set archers on the top thereof in divers places. Thereafter, in order that he might tempt the enemy's hosts to draw near unto the fortress, he sent forth two or three thousand archers skilled in the use of the bow. And they cunningly feigned that they were driven back by a shower of arrows that they could not resist which the enemy had poured out on them on all sides as they came forth to meet them, pursuing after them as they stood still (and turning round and fleeing from them when they pursued after them). And when the enemy had come sufficiently nigh unto the fortifications, many thousands of good and valiant men, skilled in warfare, armed themselves quickly, and rushed forth on the enemy like unto so many elephants, and fought like the hosts of the king of Death that had appeared against them. Then the showers of arrows began to pour down on all sides; and they that were placed on the top of the tower began to shoot their arrows on those that were on the ground.
(And now the battle waxed hot), and stones without number were seen, hurled from engines, that flew about on every side.
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And the heat of the fire of the reeds that were lighted and thrown among the enemy could not be endured, nor the many burning javelins bound with chains with which they harassed them. And this cruel work lasted for seven days.
Thus did the noble officers of the great king carry on the war with zeal according to his commands. Then, of a sudden, were the hosts of the enemy with their kings broken up and destroyed, like the billows of the sea when they dash themselves upon the shore, the one after the other; and the king (Mánábharana) and his army on the field of battle resembled the (fading) moon and the stars at the rising of the sun.
Moreover, they weakened the hosts of the enemy in the terrible war that they had ceased not to wage at Rajata-kedára for six months, Then the king Mánábharana began to build him a fortress with an encampment, after that he had covered the ground outside with thorns. Thereupon the lotus-eyed king Parakkama Báhu, resolute and lofty in wisdom, pondered the design with care, and being also skilled in the stratagems of war, thought in this wise: “If now, he purposeth to raise a fortress, it seemeth to me that it is but a feint, for his forces are now weakened; and he intendeth of a surety to retreat. Now is the time, therefore, to seize him. And for this end it is meet that I also should go thither in such a manner that he would not know aught thereof, lest otherwise he escape.' And when he had thus resolved he set out from the city called Wikkama, feigning that he desired to go out hunting, and reached Kyánagáma, surrounded by a band of musicians. And the wise king, who delighted in the strains of Vinás and flutes and songs, tarried in that village, taking his pleasure like unto Sakka. Then the lord of the land sent messengers to Rakkha Adhikári, commanding him to make ready a force and to engage himself quickly in battle with Buddha Náyaka, the chief captain of Mánábharana, And the great king's commander (Rakkha), who was a man of great mind and obedient withal, gave due heed to the king's wish that was conveyed to him, and straight
way made ready an army skilled in war, which was able to blow
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away the enemy like a blast of wind which bloweth away the cotton. And that army of four divisions proceeded to Rajatá-kedára, and fought a great battle there until the going down of the sun. And they slew Buddha Náyaka and the other captains, and put the remnant of the army to flight, and passed the night at that place. And when the skilful ruler heard the tidings thereof,

CIAPTER LXXII. 189
he went to the village Mihirana-Bibbila; and called unto him Kadakkida Lagkápura, an officer of exceeding great might, and the two chief captains who were brethren, and spake unto them, saying, “The king Mánábharana, whose heart is bowed down with great fear, will of a certainty flee from hence this night. Do ye, therefore, go before him and hinder him by stopping the road by which he would escape.” The discerning king spake thus unto them and sent them on this errand. But as they went, while the clouds yet poured down torrents of rain and ceased not, and in the thick darkness of the black night, they were not able to overtake the king Mánábharana, who fled from them with great fear.
For on that day did the king Mánábharana think thus within himself: “This day there is heard in the camp of the enemy's hosts a great and terrible uproar, like unto the rolling of the great sea. It Reemeth therefore to me that the king, mine enemy, hath come into the camp. Of a certainty, then, shall I fall into his hands, who have never before submitted to any man, if I tarry here at night and escape not forthwith. It is well, therefore, that Ishould depart hence and let none of my followers know aught thereof.” And as he was bowed down by fear, he resolved in this wise; and, leaving his children behind him, while, the rain fell fast and the darkness around him grew thick and heavy, he departed, falling ofttimes into deep pits hither and thither, and starting with fear while his feet stumbled over the thickets of the forest. And, with a mind sore troubled with fear, he came at last to the banks of the Maháváluka river. And here he thought thus within himself: “lf, periadventure, I cross by a ford that is well known to the enemy and make my escape thence, then shall he pursue after me and take me alive.' So thinking, he crossed the river with much difficulty by an unknown ford, and was forthwith relieved of the anxiety of his mind; but as he trusted not even the people that dwelt in the country, he fled in fear and disguise from village to village, until he entered undisguised into his own country.
Thereupon the mighty men of king Parakkama, who were set in divers places, heard of Mánábharana's flight and rejoiced greatly. They waved their garments aloft in thousands, and lighted hundreds of thousands of torches around, and put many thousands of the strong men of the enemy to death. They clapped their hands, and shouted and leaped about for joy. And then they all entered at once from every side into the fortress that
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the king Mánábharana had held, and took the prince Sirivailabha who had been left there, and many other great officers also, alive. They seized much treasure also that belonged to the king their enemy, that was scattered in divers places, and took many elephants and horses and armour and weapons; and after that they had set guards over such of them as required to be watched, they all pursued after the king Mánábharana. And when they arrived at the river Mahávaluka, they forthwith slew the hosts of the enemy that they found there also in confusion, and made a river of flesh and blood out of the army of the enemy. Then they resolved firmly; saying, “Even unto the sea shall we proceed to seize the king Mánábharana, and cease not otherwise.' But while they set off, Parakkama Báhu, whose arm was proud and mighty, and whose commands none dared to transgress, sent messengers unto them that they should not cross over to the other side of the river, and thereby stopped them from pursuing any further. Thereafter, Parakkama Báhu, who vanquishes all kings that oppose him, arrayed himself with all the ornaments of the kingly office, and surrounded by his army, and followed by the prince Sirivallabha, eutered the beautiful city of Pulatthi, filling the whole heaven with shouts of victory, like unto the victorious king of the gods as he entered his abode in the heavens after his battle with the spirits of evil.
And after this the king Mánábharana approached the end of his days by reason of a disease that had come upon him through fear of the king Parakkama Báhu. And as he lay on his deathbed in great pain, amidst the women of his household who bewailed him with uplifted hands, he called the prince Kitti Sirimegha and his ministers also into his presence, and spake these words unto them, saying: “Many treasures that the faithful had offered up to the holy Tooth-relic and the sacred Alms-bowl of Buddha have I taken, and divers villages also that belonged to the Order have I destroyed, because that the lust of dominion had overpowered me. But now I have laid me down on a bed from the which I shall not rise up again. And even after that I am dead and have departed from this world, whither indeed can I look for salvation ? Do not, therefore, bring yourselves to ruin as I have done; but go up to the king Parakkama and do as he shall bid you, and live in obedience to his commands.' And when he had spoken these words he wept bitterly, and, as if it moved him to go unto the place whither the good soldiers of the great king

OHAPTER LXXII. 191
Parakkama would not desire to follow him, he set out for the fortress of the Ruler of Hell.
And when the king Parakkama Báhu, who had joined to himself a number of goodly followers, heard of the death of king Mánábharana, he commanded that Kitti Sirimegha should be brought from thence. Then the great ministers assembled themselves together, and made great obeisance unto the nobleminded king, and prayed that it might please the king to appoint a day for the feast of the coronation. And the king, being now freed from his enemies, held the great feast of the coronation under a good star and a prosperous hour. And on that day the deafening sound of divers drums was terrible, even as the rolling of the ocean when it is shaken to and fro by the tempest at the end of the world. And the elephants, decked with coverings of gold, made the street before the palace to look as if clouds had descended thereon with flashes of lightning; and with the prancing of the steeds of war the whole city on that day seemed to wave even like the sea. And the sky was wholly shut out of sight with rows of umbrellas of divers colours and with lines of flags of gold. And there was the waving of garments and the clapping of hands. And the inhabitants of the city shouted saying “Live! O live! Great King!” And there was feasting over the whole land, which was filled with arches of plantains intermingled with rows of flower-pots ; and hundreds of minstrels chanted songs of praise, and the air was filled with the smoke of sweet incense. Many persons also arrayed themselves in cloths of divers colours and decked in ornaments of divers kinds; and the great soldiers who were practised in war, mighty men, armed with divers kinds of weapons, and with the countenance of graceful heroes, moved about hither and thither like unto elephants that had broken asunder their bonds. By reason of the many archers also, who walked about with their bows in their hands, it seemed as if an army of gods had visited the land; and the city with its multitude of palaces, gorgeously decorated with gold and gems and pearls, seemed like unto the firmament that is studded with stars.
And this mighty king, with eyes that were long like the lily, caused many wonderful and marvellous things to be displayed, and adorned himself with divers ornaments, and ascended a golden stage supported on the backs of two elephants that were covered with cloth of gold. And he bore on his head a crown that shone with the rays of gems, like as the eastern mountain
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beareth the glorious and rising sun. And casting into the shade the beauty of spring by the strength of his own beauty, he drew tears of joy from the eyes of the beautiful women of the city. And he marched round the city, beaming with the signs of happiness, and, like unto the god with the thousand eyes, entered the beauteous palace of the king.
Thus did this ruler of the world of men make every quarter and every point thereof one scene of feasting; and this king Parakkama Báhu, whose dominion now was supreme, held the ceremony of his second inauguration in the second year (after that he had held the first).
Thus endeth the seventy-second chapter, entitled “The Festival of the Coronation,' in the Mahávagsa, composed equally for the delight and amazement of good men.
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CHAPTER LXXIII.
FTERWARDS the king Parakkama who had been duly anointed king, being endued with much wisdom and become eminent among those who understood what was good for the people, thus thought within himself: “In times past were these people much oppressed by kings of old, in that they placed a heavy yoke on them by unjust taxes that they levied on them and by other similar burdens, from which arose great grievances. And they were led astray (from the path of duty) by love and hate, and fear and ignorance, and sought not to govern for the good and the advancement of the church and
the kingdom, albeit that subjects should be so governed that
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their happiness may thereby be increased. And the religion of the great Sage has now for a long time past been . shaken to its foundations with hundreds of heresies, and broken up by reason of the disputes of the three Fraternities, and ministered to by crowds of monks who know not any shame, but whose object it is to fill their bellies, so that it hath come to pass that the religion of Buddha hath fallen to decay before even the five thousand years have passed for which, according to his prophecy, it was to endure. But these things must be so ordained that the religion shall endure for a long time. Again also, there are men of great families who have been utterly ruined and are scattered everywhere, who should be restored to their positions and defended according to the custom. And more also, there are the poor whom I should feed by giving alms unto them, as the
 
 

CAPTER LXXIII. 193
cloud that is gathered from the four corners of the heavens poureth down the shower of rain that ceaseth not. All these things had I meditated as the fruit of my labours when I strove with great difficulty to establish the kingdom. Now, therefore, is , the time to order these things according to my desire.' And when he had resolved thus, he commenced the work by bestowing offices on them that were deserving of them. And then he caused the poor to assemble by beat of drums, and gave unto them a feast of alms for which he expended precious things equal to his weight in the balance; and this feast he caused to be observed every year. Thereafter the king assembled a great body of the monks that belonged to the three Fraternities, that so he might order their affairs to advance the welfare of the Church. Likewise also, he assembled many great doctors, learned in the ways of searching into the guilt or innocence of persons who had committed crimes and offences. And as he was himself the foremost among them that were learned in the laws of the Church, and was able to distinguish between the true and false views of things, he made inquiry concerning such as were pure and such as were impure among the recluses. And as he took not part with the one side or the other, and was moved neither by love nor by hatred, but was diligent and constant in duty both by day and night, the wise king, in that he was able to discern the fitness of things, like unto a skilful physician or surgeon who carefully considereth the diseases that could be healed and such as could not, restored such as he could unto the Order, and sent them away whose diseases could not be cured. And this union of the three brotherhoods who had set their faces against each other and stirred up divers disputes, was not wholly effected, even though many kings had tried to do so from the time of Wattagámani Abhaya up to this day. But this wise king, whose mind was set against injustice, in that he acted according to the manner laid down in the Vinaya, and in former births had held fast to the hope of purging the religion, endured two-fold more hardship than he did while he established the kingdom, and brought about a union whereby the religion of the Conquerer might continue for five thousand years in a state of purity, like unto the water of the milky ocean."
Afterwards this chief of men erected in the middle of the city a square hall facing the four quarters, with divers rooms of
This subject is more fully detailed in chap. LXXVIII, vv. 1-27. 91-87 2 C.
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great size, and established a charity with all the things that were needful thereunto, so that many hundreds of pious monks might be fed there daily; and this ruler of men, who was well pleased with them, failed not yearly to give unto them garments and robes according to their standing in the Order. Then, in the four quarters of the city he built four Alms-halls, duly defined and separated from each other, and furnished with many vessels made of metal, and pillows and cushions, and mats, coverlets, and beds; and for the use of those halls he gave thousands of cows that yielded good milk. Then he planted gardens near them of exceeding beauty, delightful like those of heaven, with fountains of pure water, and ornamented with rows of trees bearing divers flowers and fruit. He built also many storehouses near them, filled with much grain, and supplied with candied sugar, treacle, honey, and all things of that kind; and this wise and firm and spirited king stinted not, but, with a heart full of joy, caused a great distribution of alms to be made daily to many thousands of pious and devout monks who came from the four quarters of the land, and to Brahmans, and to begging minstrels, and to very many other poor beggars. And this ruler of men built further a large hall that could contain many hundreds of sick persons, and provided it also with all things that were needful, as stated underneath. To every sick person he allowed a male and a female servant, that they might minister to him by day and by night, and furnish him with the physic that was necessary, and with divers kinds of food. And many storehouses also did he build therein, filled with grain and other things, and with all things that were needful for medicine. And he also made provision for the maintenance of wise and learned physicians who were versed in all knowledge and skilled in searching out the nature of diseases. And he took care to discern the different wants of the 'sick, and caused the physicians to minister to them, as seemed necessary, both by day and night. And it was his custom, on the four Sabbaths (Uposatha days) of every month, to cast off his king's robes and, after that he had solemnly undertaken to observe the precepts, to purify himself and put him on a clean garment, and visit that hall together with his ministers, And, being endued with a heart full of kindness, he would look at the sick with an eye of pity, and, being eminent in wisdom and skilled in the art of healing, he would call before him the physicians that were employed there and inquire fully of tire

OHAPTER XX 195
manner of their treatment. And if so be that it happened that the treatment that they had pursued was wrong, the king, who was the best of teachers, would point out wherein they had erred, and, giving reasons therefor, would make clear to them the course that they should have pursued according to science; also, to some sick persons he would give physic with his own hands. Likewise also he would inquire of the health of all those that were sick, and unto such as were cured of their diseases he would order raiment to be given. And as he desired greatly to gain merit, he would partake of merit at the hands of the physicians, and impart his own merit to them, and then return to his own palace. In this manner, indeed, did this merciful king, free from disease himself, cure the sick of their divers diseases from year to year.
But there yet remaineth another marvel to relate, the like of which had neither been seen nor heard of before. A certain raven that was afflicted with a canker on his face and was in great pain, entered the hospital of the king, whose store of great goodness was distributed to all alike. And the raven, as if he had been bound by the spell of the king's great love for suffering creatures, quitted not the hospital, but remained there as if its wings were broken, cawing very piteously. Thereupon the physicians, after they had found out what his true disease was, took him in by the king's command and treated him ; and after he was healed of his disease the king caused him to be carried on the back of an elephant round the whole city, and then set him free. Werily, kindness such as this, even when shown unto beasts, is exceeding great. Who hath seen such a thing, or where or when hath it been heard before?
Thereafter the king Parakkama Báhu, who had gained the love of all good men, began with great vigour to enlarge and adorn the famous city of Pulatthi which (had then been brought low and) was a city but in name and could not show forth the exceeding greatness and majesty of the king. And from that time forth the protector of the land began to surround the city with fortifications; and outside the belt of the city-wall of former kings he caused a great chain of ramparts to be built, exceeding high, and greatly embellished it with plaster work, so that it was as
f Patti. In Buddhism the meritorious acts of one person may be participated in by another by the exercise of sympathy, goodwill, &c., and both he who gives and he who receives are supposed to be benefited thereby, if they doit in sinceritv
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white as a cloud in autumn. Thence he built three lesser walls, one behind another, and caused divers streets to be formed around them. Likewise also, he surrounded his own palace and the chambers of the women of his household with a circle of lesser walls.
Then the greatest of all kings built a palace of great splendour called Vejayanta, so that none could be compared unto it, like unto one of the creations of Wissakamma that have not been surpassed. It had seven stories, and contained one thousand chambers supported by many hundreds of beautiful pillars. It was surmounted with hundreds of pinnacles like the top of Kelása, and adorned with networks of divers leaves and flowers. Its gates and doors and windows were made of gold, and its walls and staircases were so ordered that they gave pleasure in all the seasons. It was also always well supplied with thousands of beds of divers kinds covered with carpets of great value, made of gold and ivory and other substances. And the splendour thereof was increased by the addition of a bedchamber for the king, which sent forth at all times a perfume of flowers and incense, and which was made beautiful with rows of large lamps of gold, and made exceedingly lovely by reason of the garlands of pearls of great size which were hung at the four corners thereof-pearls white like the rays of the moon, and which, as they waved to and fro, seemed to smile with scorn at the beautiful ripples of the river of heaven. And the network of tinkling beils of gold that hanged here and there in the palace and sent forth sounds like unto those of the five instruments of music, seemed to proclaim the unlimited glory of the merits of the king.
(Thereafter he caused the following buildings to be set up: namely,) a golden house, so that he might have the propitiatory rites performed therein by Brahmans; a beautiful house of Wishnu, for the Mantra ceremonies; a delightful circular house, where he might listen to the Játakas of the great Sage, read by the learned priest who dwelt there; and a Paicasattati house, to receive the holy water and the holy thread that were offered to him by yellow-robed ascetics.
And he who walked always in the path of religion caused a religious house (Dhammágárafi) to be built, surrounded on all sides by a curtain-wall of many colours and ornamented with a canopy of gold of great price. And by reason of the fragrant flowers of divers hues that were offered at divers places therein, its splendour was like unto a nosegay. The chambers thereof

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were always lighted with lamps fed with perfumed oil, and all around it the air smelt with the smoke of benzoin. It was adorned with many images of the Conqueror made of gold and the other precious substances, and decorated with an array of pictures of the Omniscient wrought on cloth. And whenever the great king entered the house to paint with his own hands the eyes of the images of the Conqueror, or to make offerings to the Tathâgata, or to hear the preaching of his doctrines that have never been surpassed, the nautch girls danced and sang songs sweet and melodious as the music of heaven; and it was also adorned with (the image of) a peacock of great splendour that joined the women always in the dance, uttering wild screams that amazed and delighted the people greatly.
Afterwards the king caused a theatre to be built, the Sarassati Mandapa, hard by his palace, that so he might listen to the sweet and melodious singing of divers singers, and witness the delightful dance. It glittered with golden pillars all around, and pleased the mind with the paintings that described the events of his own life. And it was adorned with an imitation of the wish-conferring tree of heaven' (Kappa-rukkha). The trunk and the branches thereof glittered with gold, and were ornamented with a multitude of divers kinds of birds of beautiful workmanship. It shone also with divers ornaments, such as earrings and bracelets and garlands of pearls and the like, and with beautiful garments made of linen-andchina silk, silk, and such like.
Then he caused to be erected a very pleasant open hall of recreation, Rijavesi Bhujafga by name. It seemed as if the hall of assembly of the gods (Sudhamma) had descended to the earth, and as if the manners and customs of the whole world had been gathered together into one place. It was a three-storied building, ornamented with beautiful pictures and surrounded by rows of seats arranged with much beauty. It was also ornamented with a throne of great price, like unto the throne made under the wish-conferring tree of heaven' (Kappa-rukkha) which giveth to the musicians of heaven all that they desire. It looked also like his glittering crown shining with divers gems when in battle he won Lagká by the strength of his arm, and also like the heap of matted hair on the head of this earthly Siva.
Likewise also he caused a charming palace to be built, supported on one column, which seemed to have sprung up, as if it were, by the bursting of the earth; and it was completed with
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figures of the Makara." It was then adorned with a golden house full of beauty; its floor of gold was lighted with only one chandelier; and the house stood on beautiful pillars of gold, bearing the glory of a golden cave of this lion-king.
This chief of kings and lord of the country caused also a park to be made nigh unto the royal palace. And they called
it Nandana, because that it displayed the splendour of Nandanaf
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the park of heaven,' and pleased the eyes of the people and gave them delight. It had trees entwined with creepers of jasmine.
And the air was filled with swarms of bees, roused with the enjoyment of the honey of divers flowers. The Campaka,ț Asoka, and the Tilaka ; the Nága, Punnága, and Ketaka ; the Sála, Páțali, and Nípa ; the Amba, Jambu, and Kadambaka ; the Wakula, the Nálikera, the Kutaja, and the Bimbijálaka ; as also the Malati and Mallika, and the Tamála and Nava-mallika : these and divers fruit-bearing and flower-bearing trees of their kind were found there, such as charm the people who resort thither. And it was made delightful by the screams of the peacock and the sweet and deep tones of the Kokila.S that charm the world and always give pleasure. It was interspersed also with sheets of water ornamented with fine banks, and made pleasant by the abundant growth of the lotus and the lily, and the musical tones of the Saras. It was railed also with pillars decorated with rows of images made of ivory. And it was ornamented with a bathing hall that dazzled the eyes of the beholder, from the which issued forth sprays of water that was conducted through pipes by means of machines, making the place to look as if the clouds poured down rain without ceasing, -a bathing hall, large and splendid, and bearing, as it were, a likeness to the knot of braided hair that adorned the head of the beautiful park-nymph. It also glittered with . a mansion of great splendour and brightness such as was not to be compared, and displayed the beauty of many pillars of sandlewood carved gracefully, and was like an ornament on the face of the earth. A hall shaped like an octagon, and a beautiful and pleasanthall, formed after the fashion of the beautiful coils of
A fabulous animal. It is generally depicted with the head of a crocodile and the body and tail of a fish.
f The garden of Indra,
Michelia Champaka. (See the botanical names of these plants at the end of the chapter, Note A.)
S The Indian cuckoo.
The Indian crane.

OHAPTER XXIII. 199
the king of serpents, adorned this park, wherein “the stone-bath' (Silá-pokkharaní") continually attracted the king, who surrounded himself with a great number of good men, and who was like a crest on the heads of kings-and whose “bath of fortune' (the Maggala Pokkharanft) made it yet the more delightful, and caused the beholder to feel as if it were Nandana, the garden of heaven, with its Nandá tank-and where yet another, the 'overflowing bath' (Punnápokkharani), full of perfumed water, embellished it, and delighted the moon-like king-and which also, with its baths and its cave Wasanta, always looked charming by reason of its exceeding beauty and gracefulness.
And the king, who kept all men under subjection to him, caused the park of the island' (Dipuyyána) also to be laid out at a place like unto an island, because of the water that flowed there on two sides,-wherein is to be seen a wonderful white house, wholly of plaster-work, and resembling the crest of the mountain Kelása ; and it was ornamented also with a mansion, Wijá-mandapaS by name, so named because that it was made for displaying divers branches of knowledge and the arts (Vijá),--where also shineth a 'swinging hall' (Dólá-mandapa) of great neatness and beauty, containing a beautiful swing with its tinkling bells of gold; where also there is a hall of pleasure,' by name Kilá-mandapa, which attracted the king and the gay and witty attendants of his court, And this park was likewise rendered beautiful by a pavilion called Sánimandapa, wrought with ivory; and with the peacock hall' (Mora-mandapa), and with another called the “hall of mirrors' (Adása-mandapa), the walls of which were overlaid with mirrors. In this park the bath, Ananta-pokkharani, overlaid with stones coloured like unto the body of the serpent Ananta, continually delighted the people; where also, the bath Cittá-pokkharani, with its paintings of divers colours, attracted the brave and wise Parakkama Báhu the Conqueror, and where also, stood the four-storied palace that was not to be surpassed, with its divers paintings, shining clear above all, from whence proceed the voices of love. And the park was ornamented with the Tála and the Hintála trees; the Nága and the Punnaga trees ; the Kadali, Kaņņikára, and Kaņikára.T
o Sig. Gal-polkuna. † Sig. Magul-pokuna.
One of the highest peaks of the Himalaya range, and Rupposed to be the residence of Kuvera,
S Lit., "the hall of science.'
| Lit., the 'hall of curtains.'
See note A.
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And it so happened that among the ministers of the inner palace of this king, who was like unto Meru amidst all the races of kings that were like mountains, there was a pious and wise man, Mahinda by name, who loved the Three Gems with all his heart-a man pure in heart and of sound wisdom, and one who knew what was good and evil, and had a knowledge of the ways and the methods and forms and practices for doing religious works, without being moved either by love or hate, or by fear or ignorance. And though he had heaped up much merit, yet was he not satisfied therewith, being like unto the ocean that the waters never satisfy. And he abstained from sin by reason of the shame and fear within him, and strove always to overcome difficulties. And for a receptacle for the noble Tooth-relic that was made holy by reason of its being washed with the nectar of the four-and-eighty-thousand sections of the law (delivered by Buddha and his disciples), he, with the favour of the gracious king who always gave help to good works, caused a wonderful temple of great splendour to be built, giving delight to all. It shone with roofs of gold, and doors and windows, and divers works of art wrought both within and without. And it was ornamented with canopies painted with divers colours, like as a golden mountain encompassed with streaks of lightning. And by reason of the bright curtains that flashed with divers colours, and the rows of beds spread out with coverlets of great price with which it was furnished, it was like unto the palace of the Goddess of Beauty; and it shone with a lustre so great that all that was beautiful on earth seemed to have been gathered together and brought into one place. And it was made exceedingly attractive by a spacious upper room (Candasálá) of great excellence and exquisite beauty, white as the snow or the swan, or a bright cloud or a garlandofpearls. And the temple was decorated with flags flying aloft, and crowned with a pinnacle of solid gold.
And there was also the queen Ripavati, the best of beautiful beings, who, like the young moon, rose from the ocean-like great. king Kitti Sirimegha, and drew upon her the eyes of the world. She was the beloved wife of him who was like the banner of the Khattiya race, and carried the heart of that king captive, who was like the crest of kings, even as Sítá carried captive the heart of Ráma. And among the many hundreds of women who were in the inner chambers of the palace, she was beloved the most, as were the Three Gems that she loved best. And save her own husband, she regarded not, as much even as a blade of grass,

OHIAPTER LXXXIII. 201
any other person, though he were like unto the chief of the gods. She spake loving words, and conformed her conduct to the wishes of the king. She was adorned with the ornament of many virtues, as faith, piety, and such like. She was skilled in dancing and music, and was richly endued with a mind as keen as the point of the blade of a Kusa grass. And she was always generous and warm-hearted, being moved thereto by a merciful disposition. Chaste, and wise, and virtuous, and pure in action, and of good name and fame, she remembered the exhortations of the Conqueror of Sin regarding the fleeting nature of things, that “Men are frail and their lives are short”; “The good man should walk through life circumspectly, as if he carried live coals on his head'; “There is no truth in the saying “Death will not come''; and the like. She heard and remembered the sayings of many great Sages; and because that she knew that short-lived beings, whirled about in the great ocean of life, had none help but that which could be obtained from the merit of good works, she was diligent in gaining merit of divers kinds. And, like unto a vessel of gold that was to carry her speedily over this sea of transmigration unto the shore of Nibbāna, she caused the great golden Thipa to be built in the midst 6f the city.
And the great and wise king caused divers roads to be made in that beautiful city; and many thousands of mansions, of two and three stories high and the like, were built on the borders thereof. They abounded on all sides with shops filled with goods of all kinds. Elephants, horses, and carriages passed without ceasing along the roads, which were crowded every day with people who continually took part in great feasts.
Afterwards the king caused three smaller cities to be erected, namely, the Rájavesi Bhujagga, the Rája Kulantaka, and the Vijita ; three viháras near unto them, namely, Weluvana, Isipatana, and Kusinárá, each having three stories and adorned with three temples, that shed lustre and beauty on the place, and advanced its great prosperity. And the king caused to be made in the space between the royal palace and the three cities, at a league's distance from each other, three stately viháras with beautiful preaching-halls and image-houses, which were furnished with resting-places for the priests that came from the four quarters of the earth.
Thus was this city, Pulatthi by name, surrounded with fine and noble ramparts, four leagues long and seven leagues broad; and to this size were they extended by the king himself, so that
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202 THE MAH ÁvAŅs A.
the city bore his own name. It was diversified also with streets great and small, delightful to the eye; and it shone brilliantly with beautiful mansions. It was perfect in all its parts, and was like unto the beauty of the spring and the city of Sakka. In this city he reigned like the king of the gods, after that all his desires had been satisfied, and showed great skill in And this ruler of men caused these fourteen gates to be made therein, namely, the exquisite King's gate, the delightful Lion's gate, the broad Elephant's gate, the gate of Indra; and Hanumanta's gate, the high Kuvera's gate, the many-coloured Durga's gate; likewise also the Rakkhasa's gate, the lofty Serpent's gate, and the Sparkling Water gate; and also the graceful Park gate, the Illusion gate, the great Port gate, and the excellent Musician's gate.
Thus did this king Parakkama Báhu, stable as the king of the mountains" and sharp as the edge of the diamond, adorn the city of Pulatthi, which aforetime was exceeding small by reason of many wars-like unto the city of the Távatiqsa heaven.f
Thus endeth the seventy-third chapter, entitled “A Description of the Improvements made in the City of Pulatthi,' in the Mahávagsa, composed equally for the delight and amazement of good men.
NOTE. A.
Bimbijálaka, Momordica mono
delpha.
Asoka, Jonesia Asoka. Tilaka (doubtful).
Nága, Mesua ferrea. Punnága, Rottleria tinctoria.
Ketaka, Pandarus odoratissimus.
Sála, Shorea robusta. Páțiali, Bignonia suaveolens. Nípa, Nauclea cadamba. Amba, Mangifera indica. Jambu, Eugenia jambolana.
Kadambaka, a species qf Asoka.
Vakula, Mimusops elongi. Nálikera, Cocoanut tree. Kutaja, Echites antidysenterica.
Málati, Jasminum grandiflorum
Malika, Jasminum zambac.
Tamåla, Valernana jatamansi.
Navamaliká, a species of jas
mine.
Tála, Palmyra tree.
Hintála, Marshy Date tree
(kitul).
Kadali, Plantain tree.
Kaņņikāra, Perospermum asce
rifolium. Kaņikára, Premna spinosa.
* Mount Meru.
тhe lဝုwest world of gods situated on the top of Mount Meru.

CEA PER LXXIV. 203
CEAPTER LXXIV. FTERWARDS when the king saw that his chief city of Anurádhapura had been wholly destroyed by the hosts of the Cholians, deeming it worthy of being held in great honour, insomuch as the feet of the living Master, which bore the marks of the wheel" with its thousand spokes and rim, had trodden the ground thereof and made it holy, and insomuch also as it was the place wherein the right branch of the great Bodhi and a donaf of the relics of the great Sage had
been preserved, he resolved to commence the repairs thereof.
And for this end the wise king sent unto a certain great minister and bade him do his (the king's) will. Thereupon the minister despised not the king's command in any way, but received it humbly, raising his joined hands to his forehead, and set out for Anurádhapura; and being himself skilled in the art of command, he commenced to execute the king's order, and left not undone a single point.
Then did this wise minister delay not, but caused ramparts and walls, streets, palaces and towers, pleasant baths and delightful parks, to be built as aforetime within the limits of the chief city of former kings. And afterwards he repaired the great Cetiya and other Cetiyas that belonged to the three Fraternities, and also the Lohapásáda and many other viháras, and the beautiful palace also with its gates and doors and towers and courtyard, and its pleasant hall on the top thereof, in the which (the king) himself had dwelt. And this city, which possessed such grandeur, did he restore throughout, and make it to look as it did in former times. In this manner did he (the king) make haste and finish by the hands of his one minister the works that had been done by many former kings. (Yea, it is even so :) the desires of men endued with wisdom, who are like unto vessels overflowing with merit gathered together in numberless births, are all fulfilled and fail not.
Thereafter the great and wise king caused a city to be built, by name Parakkama, and ornamented it with gates, towers, and ramparts, and moats, streets, temples, and markets. And it was ornamented with gardens shining with temples built for the
The Cakra, being one of the auspicious marks on the soles of his feet.
t A measure of capacity, equal to thirty-two seers, or about sixty-four pounds avoirdupois.
Candasálá
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habitation of many hundreds of monks who were endued with piety and other virtues. And like unto Alakamandá, the city of the gods, it was wealthy and prosperous and filled with great plenty, and continually crowded with people. v
And afterwards he ordained that the chief ministers of the kingdom who were set over divers districts throughout the island of Sihala should collect the revenue thereof in a manner that would neither oppress the inhabitants thereof, nor diminish aught from the taxes paid to the revenue.
And the king, who was endued with great wisdom and had not cause to fear aught, ordained that freedom from fear should be given on the four holy days of every month to the beasts and the fish that moved in land or water; and this command he extended to all tanks and other places throughout the island.
Now at that time many chiefs in the Rohana country were brought to great distress upon the death of the king Mánábharana, and had become utterly helpless. They knew not the nature of Parakkama Báhu ; and as their minds were overawed with fear, they durst not show themselves to that ruler. And they remembered them often of their own offences, and in the course of time their fears increased two-fold; and aibeit that they well knew that the great prowess of this lion-like and lordly king could not be surpassed by any others, yet did they think it best for them to live (at liberty), though it were even for one day, in the country of their birth, And they cared not for the consequences, but said to themselves, “Shall we at
any time allow the enemy's hosts to behold this province, that
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aboundeth with rivers and mountains and such like?' And uttering such words (of defiance) they brought the inhabitants under their control, and approached the king's" mother Sugalá, and spake unto her saying, “O lady if thou art troubled with sorrow for the death of the king Mánábharana, let that not any longer afflict thy mind. While we live, who will venture to enter this our province which containeth so many strongholds?' And with such words did they make known their purpose to the queen. And they all joined themselves together and made numberless strongholds, such as could not be shaken even by elephants, in all the remote places, even unto the borders of the country, and dug trenches round about them, and scattered sharp thorns like nails of iron on them, and cut down trees
* Māņābharaņas

CEAPTER LXXIV. 205
across the roads so that no man could pass through them. Then did all the inhabitants of the country rebel openly ; and many thousands of strong men, with their loins girded for war, and furnished with much armour and weapons, held each stronghold. And being very powerful they boldly awaited the enemy.
And as the queen Sugalá was wanting in discernment and was by nature wicked, she believed the words of those men, who were doomed to utter destruction, and gave up all the jewels and pearls and such like treasures that she had, and also a great quantity of precious things that belonged to the Tooth and Bowl relics, and expended them for these men, as if she had thrown them into a fire. And as she knew not how to put men into places that were suited to them, she gave away offices (foolishly), and herself began to stir up the rebellion through them.
And when Parakkama, the chief of men, heard of all this, he, whose might no man could surpass, smiled sweetly and sent for the general Rakkha, a man of great endurance in war, and told him the news as he had heard it, and commanded him saying, “Go quickly, and quench this wild fire of a rebellious host by pouring down showers of arrows on them; and after that you have appointed persons who are able to defend that province, hasten back hither.” So saying, the king sent him at the head of a great host.
Then the Sihala and Kerala inhabitants that dwelt in the
interior, with the Welakkára force, assembled themselves and
took counsel together, saying, “We have heard a rumour that the king Parakkama Báhu hath sent out a great number of strong men under officers with the intent to subdue the Rohana, Let us, therefore, seize this opportunity of taking the country.” And they all with one accord began a great war. Thereupon the king Parakkama Báhu, before whom all the kings of the earth bowed themselves down, sent thither many valiant officers with an army of men and chariots and carriages, and slew such persons as should have been slain, and gave away many of their lands to assemblies of monks. And he also took possession of many villages, and, having none occasion himself for fear, delivered that country also from the fear of its enemies.
Thereafter Rakkha, the general, having humbly received the command of the great king, bowed down before him, and made obeisance unto him, and departed from the city of Pulatthi. And this mighty man of great renown proceeded to the place Barab
bala, and encamped there. And all the great hosts of Rohana,
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with the inhabitants thereof, having heard a true account of the manner in which the general had come thither, were of one heart and mind, saying, “While we live he shall not cross the boundary of our country and come hither.” And when they had made this resolve they waxed exceeding desperate and cared not for their lives, and marched to the place (Barabbala) eager to begin the
War.
Then Rakkha, the general, fought a great battle with that army and killed many men; and he made his way through the trees that the enemy had cut down and had thrown across the road, and came to a great place by name Kantakavana. And there he fought with the hosts of the enemy, who had fortified and occupied that place; and he broke that stronghold and entered it, and after that he had put an end to the lives of many thousands of strong men he departed thence and went to the place Ambala, and fought a battle with the army that was there and dispersed it, and made that stronghold and the whole field of battle to reek with the flesh and blood of the slain. And departing from thence he destroyed a great stronghold, Savan by name, and killed a great many of the soldiers. And in the front thereof was the stronghold Divá-candanta-bátava, beyond which the enemy had built seven strongholds that no man could reach, the one after the other, in a forest one or two leagues in extent; and both the sides of the road that led thereto lay between great rocks, in the middle whereof they cut down great trees of divers kinds at certain intervals, and thereby made the roads so hard of approach that men could neither pass nor repass through it. And they secured the strongholds with great gates, so strong that even the most furious elephants could not shake them. And each of the hosts of the enemy held a separate fortress, resolved firmly in no wise to let any man enter therein, but the mighty general carried on the war with them with great fury both by day and night for many months, and slaughtered many thousands of strong men and their officers, and himself encamped at that very place.
And when the brave and mighty king Parakkama, who then dwelt in the city of Pulatthi, heard from the mouth of a messenger how that his chief captain had carried on the war, he sent unto Bhátádhikari, who lived in the king's palace, and was skilled in the ways of warfare, and spake unto him, saying, “Verily in no wise beseemeth it us to carry on this war for so long a time on an equal footing with these fools, who are rebels withal.

CHAPTER LXXV. 20
Break down, therefore, all the strongholds and the gates thereof in the manner that I have instructed you, and after that you have destroyed all the hosts of the enemy make haste and send unto me a true account of your doings.' And when he had given him these commands, and furnished him with many strong men, he sent him forth to the field of battle.
Then Bhatádhikári departed from the noble city of Pulatthi with a great host, and went and joined Rakkha the chief captain. And they disobeyed not the commands of the gracious king, but procured them coats of mail of buffalo hides and clothed their men therewith. And then they commenced the great war, and slew many hundreds of strong men, and after that they had destroyed the seven strongholds that were hard by each other, they proceeded from thence to the village Kigsuka-vatthu. And there also, they carried on a very fierce and terrible war; and they set out from thence to Watarakkhatthali, and slaughtered the army of the enemy that had assembled there from all sides. And afterwards they fought a great battle at Dáthávaddhana and another at the village Sahodará. And from thence Rakkha, the chief captain, sent on a part of his army to subdue the enemy that remained at Lokagalla, after that he had kept many thousands of strong men with him. And when a great host of the enemy came against him, saying, “Now on this occasion shall we seize the chief captain,” he made a great slaughter of them, and put them to flight.
But though the great host that consisted of the four divisions of the army that had gone to Lokagalla had succeeded in bringing the enemy's hosts that were there to great straits, yet could they not completely cut off their great resources, and so they came back to the place which was held by the chief captain. Thereupon the two armies joined themselves together and advanced to Majjhima-gámaka. And there also, nigh unto the village Kantaka-dvára-vátaka, they fought a great battle with the enemy's host, who had made a firm resolve with their chief captains and officers at Lokagalla, saying, “The venerable Toothrelic and the sacred Bowl-relic shall we not allow them to seize.' And they slaughtered the host of the enemy, and proceeded to Uddhana-dvára, and fought a great battle with the host of the enemy who held the strongholds that they had built there, And they brake down those strongholds and their gates, and entered therein, and slew a great number of the enemy; and after having put their army into order they encamped there.
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Thereupon the queen Sugalá took the sacred Tooth-relic and the Bowl-relic and went to Uruvela.
And in the meanwhile the commanders Kitti and Kitti-jivitapotthaki, and other chief officers that the king Parakkama sent with an army to subdue the hosts of the enemy at Dighavápi, set their men and materiel in order, and proceeded by the way of Eráhulu, and went up to the village Givulaba and fought a terrible battle with the hosts of the enemy that were encamped at that place. And when they had broken down the stronghold there and slain a great number of the enemy, they departed from thence to Uddhagámaka. And there they built a stronghold and carried on a great war, and ceased not till they had put the hosts of the enemy to flight. After that they waged a fearful war with the enemy that was encamped at a place called Hihobu, where they had built a stronghold surrounded with a ditch and spread over with thorns, and had gathered together divers kinds of arms, and made themselves ready for war. And they destroyed that stronghold utterly with the gates thereof, and entered it, and fought a battle there, pouring showers of arrows on the enemy, so that there was none like unto it. And they departed from that place also, and came to the village Kirinda, where the enemy had built a stronghold at three leagues' distance as before, and held it in great force. And they routed the hosts of the enemy as they did before, and then returned to the place Dighavápi, and encamped there in great force.
And king Parakkama, the most prudent of men, sentmessengers to the officers that were there, saying, “It has come to our knowledge that our enemies who have been defeated in the field of battle have now taken to flight in great terror, carrying with
them the sacred and precious Bowl and Tooth-relics, and are even
now about to cross over to the other side of the sea. If peradventure such a thing should happen, then would this island of Laqká be shorn of all its glory. For although this island of Sihala containeth gems of divers kinds and of great price, such as precious stones and pearls and the like, yet the sacred relics of the Bowl and the Tooth of the lord of doctrine are alone the two gems that cannot be compared. And all the endeavours that I have continually made by the great treasures that I have spent in gathering together multitudes of strong men with their armour and weapons, that so I may restore peace and security to this island of Lapká, will then be of no avail. And though my head is adorned with a crown of great price, sparkling with the rays of divers gems,

CAPTER LXXIV. 209
yet is it hallowed only by the union therewith of the holy touch of the sacred Tooth and Bowl-relics. Array, therefore, yourselves under one chief with all your men and materiel, and swerve not one jot or one tittle from my instructions, but go forth and conquer : the enemy, and send unto me straightway the glorious Tooth-relic and the sacred Bowl.' And the commander Kitti, who tarried in the district of Dighavápi, received the king's command with all humility, and assembled together his whole army and all his officers, and went up with them to the place that was held by the chief captain (Rakkha). Thereupon the rebellious party" and a great host composed of the inhabitants of the country, being provided with many arms and weapons, put themselves under their officers and went forth boldly in battle array, with the look and gait of heroes, to the very village Uddhana-dvára, eager for battle. And they bethought themselves saying, “Of a certainty shall we not allow even so much as a single foe to escape from the army of the enemy that has entered into the midst of our dominions. Strongholds shall we build in the way of the enemy, and the road therein shall we make impassable for a space of two or three leagues, and see to it that no manner of grain shall be taken from the neighbouring villages to the place where the enemy might take shelter: and when the whole army shall have been brought thus to starvation, shall we fight a great battle in which the enemy's hosts shall not be able to withstand our storm of arrows; and thus shall we slaughter them.' And, with the intent to do this, they built great strongholds in the manner aforementioned, and sat them down thirsting for the battle.
Then the commander Bhditádhikári and the chief captain Rakkha, and the commander Kitti-all of them valiant men in the field of battle, who were wont to defeat the enemy
set their great army in battle array, and, according as they had
been instructed, advanced all of them together; and after that they had fought terrible battles, in which they killed a great many soldiers and put the remnant to flight, they proceeded from thence with their mighty host to the stronghold Maharivara, and destroyed it. And from thence they departed and came together at a place called Voyalaggamu, and there the skilful commanders encamped, and destroyed, in the same manner as before, the hosts of the enemy at Sumanagalla that were over against them at that place. Afterwards they destroyed the
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enemy's hosts at Badaguna, and so also the whole army in a great battle that they fought at a place called Uruvela Mandala where they were encamped, and seized and took the glorious and holy Bowl and Tooth-relics, and remained there with the great army around them.
Now at that time a certain chief of the king Mánábharana, a perverse man, and the leader of a host of rebels, Sikarabhatudeva by name, whom the king Parakkama caused to be put in prison and bound with chains, brake his fetters and fled and entered the Rohana. Thereupon the king sent unto the commander Mañju and said unto him : “Sükarabhátu, the leader of the rebels, hath escaped and hath fled to his own country; but it is meet that you should pursue after him before that he can establish himself in one place.' So saying the king sent him forth. And he (Mafiju) departed from the city of Pulatthi and came to a place called Săpatgamu, and fought a great battle there with the hosts of the enemy, and, after that he had killed many strong men and built him a stronghold, remained there at the head of a great army.
Thereupon all the men of his tribe and many of the rebels gained over all the inhabitants of the country, yea, even the young men, to their side. And they said unto themselves: “Even though we should lose our lives yet will we in nowise give up the two relics-the Tooth and the Bowl.' And when they had resolved thus, they assembled themselves together at the village Bhattaslipa, full of evil thoughts, and with their hearts overcome with pride. Then Rakkha, the general, and Kitti-adhikári and Bhitádhikári, and others of the captains, fought a terrible battle with the hosts of the enemy; and by reason of their great experience in war they allowed not even so many as two men (of the enemy) to go together on the same road. And they seized and took the Tooth-relic and the Bowl-relic, and, regardful of the king's command, they held great feasts in honour thereof, and departed from thence, and feared not danger from any quarter. h
But when they came to the place called Demataval, the whole army of the enemy that was at Vápi hasted thither from all sides, fully armed, and fought a battle so great and terrible that it made the hair of the flesh to stand up. But the chief captain and the other commanders allowed not the enemy space even for their feet (in that part of the battle-field that they held), by reason of the dead bodies of the enemy that they had slain in this fierce

CHAPTER LXXIW 211
battle and of the weapons that they (the enemies) had thrown
down (as they fled). And they (the chief captain and his officers) carried with them the two glorious and holy relics-the Tooth and the Bowl-and arrived at the village Sappanárukokila.
Then was the chief captain Rakkha laid low by dysentery, and he passed away according to his deeds; for all living things indeed perish. Thereupon the two commanders Maiju and Kitti caused the funeral ceremonies to be performed over his dead body with the honour that was due to his rank; and though the king himself was far off when the brave chief captain died, yet did these valiant commanders, by the exceeding great majesty of that self-same king of terrible might, assemble the army together quietly, and, giving no man cause for any fear or anxiety, hold great feasts in honour of the relics; and after that they had sent tidings thereof to his gracious majesty the king, they tarried there for several days. Then did the lord of the land, Parakkama Báhu, in the fulness of his gratitude and wisdom, when he heard these tidings, send a royal command (that they might do honour to the chief captain who was dead,) saying, “Wheresoever the dead body of that chief captain was burned, there let a great Alms-hall be built with four gates on the four sides thereof, and see that ye make sufficient provision for the giving of alms there to the poor who come thither from the four quarters of the earth.' And the chief officers of the army were glad thereat, and carried out the king's command according as he had instructed them, and remained at that very place because that they knew it was prudent to do so.
Then the rebels thought to themselves that they had now yet another opportunity to strive to gain the victory, because that the chief captain was dead and Sükarabhátu was now become their commander. And so they gathered themselves together in the district of Guttasálaka.
And when this came to the ears of the great army of the king Parakkama, who with his officers was wont always to defeat his enemies, it began to carry on the war with vigour
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Thereupon the rebels abandoned that village through fear, and fled into the district of Mahágáma. And when king Parakkama, whose majesty no man could approach, heard thereof, he sent messengers unto his officers, saying, “It pleaseth me in nowise that you should carry on the war from village to village, taking with you the Tooth and the Bowl-relics. Send, therefore, the
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two relics straightway to me.' And when the chiefs of the army heard this message, they desired greatly to send the sacred Tooth and Bowl-relics to the city of Pulatthi, and after they had appointed a chieftain to protect them, they proceeded from the village Hintálava and fought a fearful battle, as before, with the hosts of the enemy at the village Khiragáma, and put them to flight on all sides. Then they entered the village Khiragáma, and there also they fought a fierce battle and slew many men. And from thence they advanced and fought great battles likewise at Tanagalika, Sukhagiri, Katadórává, Dambagallaka, and Tandula-pattha. And after that they brought up the Tooth and Bowl-relics with great pomp, and sent them unto Mariju, the commander, who, after that he had slain many men at the village Sakhápatta and at Lokagalla and subdued all the inhabitants of Dhanumandala, had placed himself there. And he went forth to meet the Tooth and Bowl-relics, and paid great honour unto them by day and by night; and when he had given them in charge of the chief Aijanakamma, he sent the two relics to the great king. And when he had departed thence and arrived at the village Bokusála, being himself wise in counsel, he took counsel together with all the officers (that were in command of divers forces), and said unto them, “These our enemies are familiar with the country. And after that we have departed from a place, all they who have fled hither and thither come back and oppress the people that we had pacified and brought under subjection. Our lord also, the ruler of the land, who knoweth the ways of warfare, would care not, even so much as a blade of grass, for a territory that hath been subdued and brought under his dominion, if his commands concerning it were set at nought. Thereforelet us do honour to the commands of his gracious majesty, and place, in each district that hath been subdued, a great host with captains over them, that so the enemy might not again enter therein. Then shall we have destroyed the enemy by the root; and after that may we go up and bear the lotus-feet of our lord on the crown of our heads.” And when the prudent chief captain had resolved thus, all the officers consented to his words, and, having set their mighty hosts in order of battle, they departed from thence and came to the village Válivásara, of many roads. And there they put an end to the lives of many of their enemies, and proceeded from thence, and built a fortress at a place called Balapásána, and placed Kitti and Lapkápura there in command of another great army composed of four divisions. And from thence

CEAPTER LXXIW. 213
all the great chiefs and leaders, at the head of a great host, proceeded to the district of Dighavápi, as they had been instructed, that so they might subdue the many rebels who were there.
Now, at that time, Parakkama Báhu, the conqueror of kings, dwelt in the beautiful city of Pulatthi, far from the strife of his foes. A faithful and wise man, blessed with the 'dawn of fortune, and a leader of those that love music and poetry, he passed his time in the enjoyment of quiet pleasures and amusements. And when he heard how the relics were brought (nigh unto the chief city), his heart was filled with the utmost pleasure and joy, and he spake these and the like words, saying: “Oh this is indeed a great boon to me! And now is my life worth living for, insomuch as I have received the great reward of my labours, in that I have established the kingdom, and am now permitted to behold, and devote myself to the service of, these two relics of the King of Sages.' Then having washed and anointed himself, and put on his raiments, and adorned his person in a suitable manner, this highly favoured king, surrounded by his princes and his ministers who were arrayed, and looking like the autumn moon encompassed with a multitude of stars, set forth to meet the relics, and proceeded to a distance of about three leagues. And as soon as he came in sight thereof, as he himself had received the honour of good men, he gave honour to the relics, and presented unto them gifts of jewels of great price, such as gems and pearls and the like, of all kinds, and offered unto them incense also of all kinds, and lamps and sweet-smelling flowers and many perfumes. And the noble king shed tears of joy without ceasing, and showed a devotion to them even as he would have showed to Buddha himself had he been alive. His whole body also glistened with its hair standing on end, like unto buds of joy sprouting from his delighted heart. Plunging his mind in a flood of joy, as if the nectar of the gods had rained upon his body, the wise and noble king bore the sacred Tooth-relic on his head, as did the moon-crested god" the half-moon on his brow, and displayed the two relics unto all them that were with him. And being endued with much knowledge of doctrine, this king of great wisdom proclaimed the majesty of the relics unto them, and caused them to present great offerings thereunto. And the chief of men, who took great heed unto his conduct, caused the relics to be kept in
Siva, as represented with a half-moon on his forehead.
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the self-same place, and after that he had commanded that divers
offerings should be made thereto, he returned with his ministers
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and followers, in the same joyful mood, to his own palace, like unto Brahma as he returned to his mansion in the heavens. And, then he adorned the beautiful house of the Tooth-relic, which stood in the middle of the city, like unto the hall Sudhamma, of fair proportions," and caused the road for about a league's length from the king's gate to be made as beautifully smooth as the palm of the hand. And as he yearned after the welfare of all beings, he then caused arches to be erected and ornamented with paintings, to the great joy of all the people. And under them there was spread, far and wide, a series of canopies of many colours, hung with garlands of divers colours. And all the pillars of the arches also he covered with cloth of divers colours. And he caused the tops thereof to be adorned with rows of parasols and chowries, with clusters of divers flowers, and flags also of many colours, and other things that were fit to be displayed at feasts. He also adorned both sides of the road with fruit-bearing trees, as the king-cocoanut, plantain, areca, cocoanut, and such like; and with water jars filled with bunches of beautiful flowers, and with many kinds of banners and flags, and with lamps, censers, and such like, Thus did the king, in that he understood what was the path and what was not the path (that led to happiness), make this path as beautiful as Sudassana, the street of the chief of the gods; and, as he was skilful and able to please good men, he embellished also, at the same time, the enclosure of the house of the Tooth-relic, and made it like unto Alaká. After that, the protector of the land caused a gem of exceeding great size and value to be hollowed out, and filled it with powdered perfumes; and as he increased the happiness of the country, he placed the sacred Tooth-relic therein, and the gem he placed in a casket made of gold. Moreover, he placed the Bowl-relic on a throne covered with carpets of great price on which were spread sweet-smelling flowers; and the throne was erected in a pavilion of great splendour, fixed on four wheels, which shone like the beautiful rainbow. It sparkled also with the lustre of divers jewels, and was like unto the united rays of the rising sun. And being able to take good care of what he had gotten himself, he placed around the (movable) pavilion, for the protection thereof, the Lambakannast and others of noble
* Sakra's Hall of justice. A race of men of noble descent.

CHAPTER LXXIV. 215
families, holding in their hands parasols, chowries, swords, and such like. And around the pavilion there were many hundreds of (movable) halls, of great cost, in the which were players with their Winás and flutes and tabours; and numbers of songstresses also, like unto the songstresses in heaven, preceded by dancing women that were kept apart (in companies), made the feast merry with dancing and singing and music. And he caused the whole city to be perfumed with divers flowers and incense, and with divers kinds of perfumes also, and caused a multitude of people to rejoice. And by means of the light of thousands of lamps that were lighted all around, he made the four quarters and the intermediate quarters also as one great expanse of light. With rows of parasols and chowries and with rows also of flags of many colours and banners of all kinds he covered up the whole face of the sky. By the trumpeting of the elephants, the neighing of the horses, and the rumbling of the wheels of the chariots, the tumult of the drums, the deep sound of numerous festive chanks, the sound of the trumpets, the shouts of triumph of the heralds, the uproar of acclamations, the noise of applause, and the din of shouting-he made all the quarters of the earth to resound with the noise. And then the protector of the land, adorned with all the ornaments of royalty, mounted a noble elephant of exceeding beauty, that was decked with coverings of gold, and, surrounded by his ministers in carriages of divers kinds, he set out from the beautiful city with great might and majesty. And he went up to the Tooth-relic and the sacred Bowl-relic, and after that he had bowed unto them with clasped hands raised to his head, and reverently offered flowers and perfumes unto them with his own hands, he took the two relics and proceeded with them on the highway.
Then there arose untimely a dark cloud that overspread and covered the face of the whole sky with a mass of darkness, increased the sound of the drums two-fold by its deep thunder, and adorned the firmament with its rainbow of exceeding beauty, flashing its brilliant lightnings on every side, and calling the peacocks to their ceaseless dance round the ring, and, with the dust raised by the dashing of the hoofs of the horses, screening the unbroken rays of the sun. And when all the ministers saw this they thought every moment that it would rain a great rain as a consequence of the great feast; and their minds were sore troubled thereat, and they approached the great and wise king and inquired of him what they should do at this juncture.
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Thereupon the king, knowing well his own exceeding great majesty and the inconceivable glory of the great Sage, spake unto them, saying, “Let not your minds be troubled. A great and wonderful feast like unto this, by which the minds of men and gods are taken captive, must of a surety take place, and I also have set forth, who am reckoned a man of great fame and
glory and of great good fortune, whose supreme might no man
can approach. What god, what Mára, therefore, shall stand in the way and endanger this great festival that I have promoted? Take, therefore, the two relics with you, and go forth and feel not any anxiety whatever.' And when he had spoken these words the wise king set out.
Then, beyond the place of the festival, the great rain-cloud descended, causing a violent flood, and filled the highway on every side with its waters; and lol it came before the great procession and moved along before it, raining just so much only as was enough to settle the dust of the earth. And all the people of the city who were assembled there, and the devout sons of the Sage, many hundreds in number, when they saw the marvel, exclaimed, saying “Oh, how wondrous is this king, the subduer of his enemies His power is truly great. Verily, it is our good fortune that he hath made himself manifest in Lagká. Lo here is the power of merit; here is wisdom; here is faith in the Tathâgata; here is fame; here is glory; here is majesty, exceeding great ' And when they had given vent to their feelings of astonishment in a torrent of words like these, they proclaimed his praise throughout every quarter of the land.
And the protector of the land caused a number of wonders to be displayed one after another, which had not been seen or heard before, and held the feast in a manner suited to his high office; and, as he was endued with wisdom and might, he bore the two relics into the sanctuary of the Tooth-relic; and being a light himself to the whole world, he held a feast of lights for seven nights throughout the city of Pulatthi.
Thus did this king Parakkama Báhu, before whom bowed all the kings of the earth, hold, in a worthy manner, a feast of the sacred relics, which was a source of delight and pride, astonishment and bewilderment, to the multitude of people who beheld it.
Thus endeth the seventy-fourth chapter, entitled “A Description of the Festival of the Tooth-relic,' in the Mahávasa, composed equally for the delight and amazement of good men.

CAPER LXX W. 217
CHAPTER LXXW.
g2HEN all the officers and chiefs with their great armies proceeded to take the district of Dighavápi. And they fought a great battle at the place called Syavana-viyala, and utterly destroyed the fortress of twelve gates that was there. And after that, they waged a great war at the place Gomayagáma, and at the stronghold called Chaggáma, and at Balapásána; and when they had routed the enemy's hosts they encamped with their men and materiel at the stronghold of Balapásána. Then the officers and the chiefs proceeded from thence, and after they had fought a great battle at Málávatthukamandala, they fought other great and terrible battles in divers places also, namely, at Wattagámakapásána, at the village Mulutta, the village Senagutta, the village Bólagáma, the village Váinaragáma, and the village Gullambat thi. Then they went to the village Hintálagáma and fought a great battle there, and killed many of the enemy, whose hosts had occupied the country for about three leagues in circumference, after that they had built a stronghold therein, which they fortified with many defences; and they (the king's forces) encamped themselves at that place and tarried there to the great dread of the enemy. Now at this time all the rebels departed for Dighavāpika-mandala, saying, “We shall first bring the whole country over to our side and then seize it.' But the officers, who were at Hintálavanagáma, received a true account of their design, and sent thither many soldiers. And they all marched a space of about twenty leagues in two nights, and fought a great battle and destroyed great numbers of the enemy, and terrified them so greatly that they had not the courage to renew the fight; and after this the victorious soldiers returned to the same place (Hintálavanagáma). Then all the officers united themselves together, and fought a great battle with the enemy who held Guttasála-mandala after having built a fortress at the place A'dipádaka-Punnágai-khanda. They fought great battles also at the villages Coramba-gáma, Múlánagáma, and Kuddála-Imandala ; and, proceeding from the place Hintalagáma, they waged a fierce war at the villages Kittirájaváluka, Uladá, Walukasa, and Huyalagáma, and made a great slaughter of the enemy, and encamped there.
Thereupon the king sent Rakkha Damiládhikári and Rakkha,
Kaficuki-nāyaka and commanded them that they should make
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the city of Mahánágakula," wherein the former kings had dwelt, the chief city of that country; and they got ready a great army and departed, eager for the fight.
Then Rakkha Kaicuki-nātha sent on the Kesadháttu, Devarája of Paficayojana, with a great army, and destroyed many of the enemy that were there. And he brought the enemy to great straits while he yet held many fortresses at Gimha-titthat with the intent to make it a chief city. And after he had done this the valiant and skilful commander tarried a few days there, as he wished to give rest to his army that was weary of fighting.
Then the enemy, who even now was in great distress, assembled together and pondered gravely in this wise, saying, “The glory of king Parakkama is like unto the fire at the destruction of the world, that cannot be surpassed, not even by the kings of the whole of Jambudípa.! Even the king Gaja Báhu and the king Mánábharana, albeit that both of them were warlike and lionhearted kings, spent much treasure and made ready great armies and carried on the war in divers ways both by day and by night; yet, when they heard the sound of his (Parakkama's) victorious drums they gave way, even at a distance, like unto the glowworms before the rising of the sun. And because that they could not dwell even in their own country through fear, took they refuge in the King of Death, seeing no other way of escape. Now have we none other refuge but in our fortresses; and (happily) the country aboundeth throughout with mountains, strongholds, and the like. Let us therefore defend our fortresses with numerous barriers, and make all the chief highways such that none can pass through them, and let us cut numerous secret paths, that so when it shall come to pass that the country cannot be pierced through we may gather our forces together and wage war.'
Thereupon all the rebels placed themselves under one leader, and advanced to the mouth of the Gálu riverS with the intent to fight. But Kaficuki-nāyaka, having heard thereof, proceeded thither himself, and fought a great battle and put them to flight. And the army that was thus routed went up from every side and joined the enemy, who had gathered together at the
38 Maháválukagáma. But Rakkha Kaicuki-náyaka gave rest to
° See chap. LXI., v. 23. † Gintoța, or Gindura.
The continent of India. $ Galle river, Gip-gaga.

CEAPTER LXXV 219
his army, and advanced to fight against the enemy who withstood him at that village; and he crushed them utterly, and made the field of battle like unto the Nága world that the Garulas destroyed." And after that he had driven them away from that place also, as a tiger driveth a herd of deer before him, the victorious general encamped there with his army.
Afterwards Kaicuki-nāyaka, who was wise to discern between what was of advantage and what was not, communed with himself while he yet tarried at Válukagáma in this wise: “These our enemies, like unto flies that know not the power of fire and are consumed therein, bring about their own destruction greatly. Now, therefore, if they should all be destroyed the land will become like unto a desert. They know not, also, how merciful is our king. Them, therefore, among the enemy that will henceforth yield themselves unto us shall we assure of their lives and give unto them our protection.' So he sent messengers to some of the chief men of the country, saying, “Let them who are willing to save their lives come unto me.' And the merchants of Válukagáma, f who were desirous to save their lives and their property, and many dwellers in the seaport, and other inhabitants of the country who were terrified, when they heard this came in great numbers from all sides unto Rakkha Kafficukináyaka (seeking his protection). After that he sent forth his strong men and fought many battles with the forces of the enemy that were gathered together at many places, namely: Devanagara, † Kammáragáma, $ Mahápanálagáma, Mánákapitthi, the ford of the Nilavalá river, and Kadalipattagáma; and, being victorious everywhere, he showed favour unto those who came to him.
But the rebels waxed strong, and resolved that they would not allow the powerful army of their enemy to cross the river at the place Mahakhetta. And they defied them and advanced boldly, and arrived at the banks of the river. But Kaficuki-náyaka heard the tidings thereof, and sent his own army to go up and fight against the rebels. And then the skilled warriors on both sides fought a fierce battle in the middle of the river, so that the conflict of the two armies waxed as terrible as the conflict between
A race of monster birds said to be the natural enemies of the Nāgas. † Węligama, between Galle and Mátara.
Devinuvara, Dondra, the southernmost point of the Island. $ Kamburugamuva, in Mátara.
| Nilvalá-gagga, in the Mátara district.
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the gods and the Dánavas" who came up from the sea. Thereupon the strong and valiant men who fought against the rebels communed with themselves in this wise: “A drawn battle with these men would be equal to a defeat. And though even our lord
the king hear not of it, yet would it be a great disgrace unto us
should it reach the ears of Kaicuki-náyaka. We will therefore cut these enemies into pieces, like unto the tender plants among the bamboos, and cast the bodies into the river so that they may become food for the fishes and turtle, whose hunger we shall thereby appease: otherwise, we ourselves shall become food for them.'
And when they had resolved thus, they carried on the conflict with exceeding great fury, like unto the monkeys which had leaped over the great sea in the war between Ráma and Rávana ; and they soon made the host of the enemy as one river of flesh and blood, and proceeded from thence to take Digháli, and, like unto the elephants which had entered a forest of bananas, these mighty men rooted up a large and united force of the enemy. And being routed there also, they gathered themselves together at the place called Suvannamalaya, and began to make war again. Then Kaficuki-nāyaka sent thithermany soldiers, who poured forth a shower of arrows on them, and ceased not. And when they had learned from the spies of the paths that led through the forest, they entered by the way that the spies had shown them, and slew many strong men who occupied the divers strongholds; and thus they delivered the Suvannamalaya of its enemies.
After that Kaificuki-náyaka departed for the Málávaratthali, and sent Word unto his strong men, who were at Suvannamalaya, saying, “I go straight from this very place to the village Málávaratthali: do ye also proceed along the road leading thereto (so that ye may meet me).' And when they had received the message they did so. And he took them, every one, with him and went up to Málávaratthali.
And the Tamil commander, Rakkha by name, a skilful warrior, reached Donivaggaf at the head of a great army. And when the rebels heard thereof they straightway sent a message to Rakkha, Lapkápura, who dwelt in the city of Máhánágakula, giving him a true account of their affairs, and asked him to come up to them quickly. And they thought thus, saying, “The highway that
* The Asuras, or Titans. f The large village of Denavaka in Sabaragamuva.

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leadeth from Donivagga to Navayojana" is very hard to pass through. Therefore, shall we oppose their entrance into the country by that way, and keep them shut up in their own strongholds.' So the enemy waxed bold and began the war. And Rakkha, the prudent Tamil commander, was desirous to begin the conflict and to crush the rebels before they could begin the fight; and he sent Loka the Kesadhátu and Nátha, the Sańkhanáyaka, † with other chief men, at the head of a great number of soldiers. And they fought a great battle and gained a great victory. Thereupon the enemies were utterly routed, and, being filled with great fear and confusion, they gathered themselves together at the place called Garulathaka-laficha. And Rakkha, the Tamil commander, sent the selfsame army to take that place also. And these mighty men of valour went thither, cutting down all obstacles, and brake down the great strongholds with their numerous gates. And they entered the place wherein the enemy had taken refuge, and took them captive whose lives should have been spared: many others also of the enemy they straightway put to death, and the remnant they dispersed helplessly. And, after they had delivered that place also from the enemy, the men who had gone (on this adventure) returned to him (Rakkha, the Tamil commander). And he bestowed favours on them according to their deserts.
Then the wise Tamil commander, as a rain-cloud unto a forest that the rays of the summer sun had burnt, returned to Donivagga, that so he might reconcile the enemies who were burnt to ashes by the consuming glory of the king, and thus save their lives. And over each country that was pacified he placed men who deserved to be set (in authority and office), and accepted the submission of such as were willing to submit, and purged that part of the country also of its enemies.
And the enemy at Pigadandakáváta, who occupied a fortress that they had built, waxed strong, and began to renew the war. Thereupon the Tamil commander sent thither many soldiers with chiefs expert in war. And the mighty men of valour proceeded thither, and, by the arrows that they rained upon them and the beating of their drums and the brandishing of their swords, they seemed unto the enemy like an untimely rain-cloud followed with lightning. And they relieved their weariness after the battle by enjoying the taste of their own heroism, and honoured the goddess
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of valour by the beat of their victorious drums. Then tidings came to them that great numbers of the enemy had assembled
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hold that they had built. And the men of tried valour, being desirous to display an act of singular great courage, went thither by night and entered the place with the beating of war drums, as if defying the enemy to battle. And when the rebels heard the noise of the drums they felt as if a thunderbolt had fallen on their heads, so that some fainted and fled, and some met with a speedy death. Then the powerful victors burnt the stronghold and returned to Pagadandaváta. And Rakkha, the Tamil commander, brought his army together, and sent a four-fold force under a chief to subdue the enemies that were concealed in divers places in their own country. And that army slew many
rebels at the villages Bodhiávata, Hintálavana, and Atarandá
Mahábodhikkhanda, and returned after it had fought battles in the night also. Then the Tamil commander, at the head of a great force, went to the place Stikaráli-Bheripásána, and, acting in no wise against the king's commands, restored many persons to their homes as before, who, though they were not enemies, had, nevertheless, concealed themselves (through fear). And after that he had appointed fit persons as chiefs over the countries that were pacified, he departed at the head of his terrible army and arrived at the village Simátalatthali. Then a great number of rebels, who lay hidden in divers places, assembled together the inhabitants of the country that were armed; and, after that they had become exceeding powerful, they chose Rakkha Lankápura, who was at the head of many strong men, and appointed him to be the commander of their army, and brought him down with great pomp, filling the country round about with the sound of drums and trumpets, and came to the village Nadibhanda. And when the wise Tamil commander heard of this thing, he drew out his own soldiers, and spake these words unto them, saying, “Show now your fidelity to your master, and I shall be a witness to your courage in this place. Think not that this is a strange land and that the enemy is exceedingly bold, but trust to the glory of our master for succour; and be ye assured that victory will follow you in the field of battle. Proceed ye therefore, and, first, take up a position to give battle.' And when they heard these words their courage increased, and they proceeded boldly and took up their place in the village Mahasenagáma to give battle

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there. Then the strong men of both sides rushed into the midst of the field of battle. And the sparks that flew from their weapons, as they beat against each other, made the whole sky seem as if it were spangled with stars in the daytime. And they poured arrows as thick as rain, so that they seemed to fill the whole face of heaven, and began to fight the great battle uttering shouts of defiance. Then the Tamil commander, who was a man of great strength, cut off the head of Rakkha Lagkápura, and thus put an end to his valour. Thereupon the whole rebel host became helpless, and was utterly defeated and thrown into confusion like a flood of water that had rushed forth through the bounds of the sea. And the field of battle was covered over with ravens and vultures; and the Tamil commander, who had gained the victory and won great renown, held a great feast in honour thereof, and entered the city of Mahánágakula at the head of his whole army.
Then Rakkha Kaicuki-náyaka left Málávaratthala" and went in haste to the city of Mahánágakula and saw the Tamil commander. And he, being a wise man and one who knew what it was to be in season and out of season, took counsel with him and spake to him in this wise, saying, “According to the commands of our master we have taken the city of Mahánágakula, but there remain yet many enemies that have not been destroyed, and who, with none to support them, have entered into the country of Khandavagga.f But it is not my desire that the strong men, who have but now gained a victory, should proceed thither in haste. We must therefore trust to the king our master for mercy.” So they tarried there, and sent unto them who were not open enemies but who had hid themselves in divers places, and persuaded them to take up their abode, each in his own country. And the two commanders spent their time in this manner at the city of Mahánágakula.
But numbers of the enemy that had fled to Khandavagga turned to their side many chief men of factions, and assembled themselves together at the place Khandavagga, resolved to renew the war. Thereupon the Tamil commander thought to himself, saying, “The time is now come to fight the enemy,' and he departed from the city of Mahánágakula, and attacked the enemy
Mārkaļa, in Giruva patu. it Kadawat kóralé, between Balaggoda and Haldummulla.
Literally “Our refuge is our master's feet."
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fiercely at Bakagalla-Uddhavápi, and put them all to flight, and returned in triumph.
Now, at that time, some of the enemy came up to the village Sagghabhedaka ; and Sikarabhátu Deva," the general, brought up his soldiers to Mahágáma with the intent to make war. Thereupon the Tamil commander also drew up his soldiers, and first sent them forward to the village Saggha-bheda ; and these valiant men went to the seat of war, and consumed a great number of the enemy by the fire of the glory of their noble king. And after they had held great feasts there they returned to the city of Mahánágakula. Then the Tamil commander sent DevaLapkápura, and many other warriors, to make war and seize the general (Sakarabhátu Deva). And they marched forth to the field of battle, covering the whole sky with the arrows that they shot without ceasing. Then, with a great shout, these mighty men rushed into the midst of the fight and killed the general and routed the enemy, and, afterwards, themselves returned to Mahágáma, and delighted the heart of the Tamil commander with the sound of their triumphant drums.
Then a certain elder brother of Rakkha Lagkápura took upon himself the office of commander there, of his own accord, and gathered together numbers of the enemy who had escaped and were not slain in battle, and came to the city of Mahánágakula to fight for the sake of plunder. But the Tamil
commander sent soldiers thither, and they slew him there and
dispersed many of the enemy. But the strong men of the enemy that were defeated came to the place Kuravaka-galla;f and Rakkha, the Tamil commander, came forth from the city of Mahánágakula and dispersed them, and returned afterwards to the city.
Then Lokagalla, whose surname was Wikkama, and many others of the enemy, came forth from the city and gathered themselves together at Mahágáma, with the intent to fight against Mána Múla-potthaki. And Múla-potthaki, who was surnamed Mána,
with the help of his followers, soon gained the victory in that
war. Thereupon the Tamil commander took counsel with his officers, and spake unto them, saying, “Our enemies have we defeated in every battle, and when we see them flee before us for fear on every side, we are wont to think that they have lost courage and will not renew the war. But their utter
* See chap. LXXIV., v. 127 et seq. † Kerawaggala (?)

(JEIA PITTEB LXXV. 225
destruction have we not yet seen. They leave the open country (for a time) and hide themselves (in chosen places) here and there. Therefore let us allow them to return to the open country from their hiding places, and then shall we destroy them utterly." So this wise commander, whose fame was great, returned to Pigadandáváta (whence he had set out). And the rebels knew not his device, but came down from their divers strongholds into the open country. And when the Tamil commander received a true report concerning this, he again set out from thence (Pigadandaváta) at the head of his valiant men, and made war with them, and slew the enemy at every place, yea, even great numbers of them that were in the village Bodhiáváia, and at the place called Sakaráibheripásána, and in the stronghold Madhutthali. And he went into the open country, and there also he sent his host into divers parts thereof, and utterly destroyed great numbers of the enemy. After this he received a message from the chiefs of Huyalagáma and went to Kumbugáma,
Thereupon the commander, Manju by name, who held the stronghold Huyala, with the two commanders Kitti and Bhdita, came to that very place (Kumbugama), surrounded by many chief men, with great rejoicing. Then the commander Maiju sent unto Rakkha, the Tamil commander, and spake these words unto him : “Many of our enemies are they who have come from your country discontented, and are hidden in divers strongholds. We must make an end of them before they obtain a footing therein; and then shall we proceed to overthrow the enemies that occupy the strongholds of Attha-sahassaka, and seize Sugalá, the queen also. But if the enemies that possess the strongholds (of this district) should wax too numerous, and it be difficult for you to deal with them alone, then shall we send more soldiers (to help you).' And the Tamil commander approved his words, and began forthwith to search the forests and the rivers of that part of the country with his army. And he came up quickly with the enemy as they made haste to reach Málávaratthali, that so they might reach their strongholds in the mountains. And when they heard that he had set out to pursue them, they were sore afraid, and entered into the thick forest that covered the great hills. And the Tamil commander encompassed the wood and the mountain, and fought terribly with them, and utterly
Atakalan kóralé. Most likely the war was fomented by the rebels of that district.
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destroyed them. And he took the country of Dvādasa-sahassaka,
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the behaviour of the enemies who were taken captive, and impaled many hundreds of them in the villages and towns. Afterwards, this commander, to whom great power was given, impaled many enemies round about the village of Mahánagakula also ; and some he caused to be hanged and burnt to ashes. And he remained at the self-same village of Mahánágakula, and, at an hour when the stars foretold prosperity, he caused proclamation to be made of the rule of the gracious king, by beat of drums, throughout the villages and towns of the district. And when he had sent tidings of these things unto the king, and had received favours from him, this wise commander of great fame remained at the self-same village Dvádasa-sahassaka, making inquisition concerning the affairs thereof.
And in the meanwhile, the chief officers who remained at Kubbugama communed with themselves in this wise, saying, “From the time that we departed to Rohana for this war, the soldiers that we had sent to fight at divers places have strewed the ground with the bones of their enemies. It is not possible that they should resist these soldiers; nay, not even all the strong men who inhabit India (could do so). Why should we, therefore continue any longer to carry on the war with enemies who hide themselves in divers places for fear? It is Sugalá the queen who is at the root of this rebellion, and sheltereth them in forests and strongholds in divers places. She it is, therefore, who should be taken alive.' And when the officers, men of stout hearts, had resolved thus, they departed from Kubbugama to Haritakiváta, and after that they had left good and fitting men of acknowledged valour in divers towns there, they went from thence, with their men clad in mail and armed with weapons, to Kanhaváta. And they came to the place Wanagáma; and there they met the enemy with the queen (among them), and fought a very fierce battle with them there. And the sound of their victorious drums seemed to rend the earth. And they seized the queen and all her treasure, and set proper guards to watch the treasure ; and on that day and that place brought they the game of war that they had begun so well to a prosperous end. And they covered the land with the feet and the hands and
* Giruvá pattu (?) Dvádasa-sahassaka: lit. “The country of twelve thousand (villages.") Giruvá pattu is still called “Giruvá Dolosdáha," or the Giruvi of twelve thousand villages.

CHAPTER LXXW. 227
heads of the enemy, and took captive them only whose lives it seemed fit that they should spare, and utterly freed the Rohana country from the enemy.
Then the three Phálakálas, who (afterwards) met with their death, took with them some soldiers who had found means whereby to escape from the hands of their victorious enemy, and fled from them for sore fear, and also Tandigama and the two Pabbatas, and Lagkápura, the two brethren known as the Kadakkidas and (another) Lagkápur, and other chiefs, with many soldiers; and they assembled themselves together at the village Uddhana-dvára, and were defeated there in a great battle, and were forced to fly to Nigrodha-Maragalla. Whereupon the great officers and chiefs pursued after the enemy, and cut off the head of Phálakala and sent it to their chief officers. And they took Lapkápura and the two Pabbatas alive; and thus did they bring the enemy altogether to their last extremity.
Then did the commander Maiju counsel them in this wise : “From the time that we began to subdue Rohana have we, by the might of the king our master, dealt destruction to the enemy in the field of battle only. But no punishment that could strike the enemy with terror has yet been dealt out to them, that so the people may be convinced how full of evil is the crime of resisting the king. Everywhere, therefore, should they be punished to the uttermost who deserve punishment, and favour be shown unto them that deserve favour. Thus shall we mete reward and punishment according to the wishes of our master.' And every one received this wise counsel with reverence.
Thereupon they commanded a great number of the enemy to be brought before them, who deserved punishment; and after they had caused numerous stakes to be planted in villages and towns, they caused many hundreds of them to be impaled; and great numbers of the enemy they hanged, and some they burnt. In this manner did they thoroughly manifest (unto the people) the wonderful power of king Parakkama-a power that it was hard to resist or difficult to overcome.
Afterwards they bestowed favours on them that deserved to be dealt with kindness, and, in due course, pacified the country like the clouds which, in the rainy season, cool a forest that was burned by fire.
And when the king Parakkama heard these tidings he sent a letter full of great joy, commanding them in this wise, saying,
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199 “Send hither first the officers who were taken alive, and Sugalá '08 the queen; and give the whole charge of the country to Bhatádhikári after that ye have appointed proper chiefs over each district. And bring ye up also the army of four divisions that was sent from this city, with the great Order of Priests that dwell therein placed in the forefront thereof, and make haste hither; and, on a day and hour that shall be reckoned lucky, let the officers, even all of them, appear before me.” 204 Thereupon all the officers, disobeying naught of the king's commands as they were given to them, departed from Rohana, surrounded by the great army, and came to the city of Pulatthi. 205 And they were followed by the inhabitants of the city, with 206 singing and music and clapping of hands and the waving of thousands of cloths on every side, and with shouts of triumph. 207 And when they came to the magnificent palace of the king they 208 saw there the gracious king of kings seated with great majesty on his throne of state, and cleansed their heads with the dust of his lotus-feet. 209 Thus did this chief of men, endued with a glory as fierce and terrible as the consuming fire of a burning forest, and conforming himself to the rules of polity and law, keen and clear in his judgment, and served by men of valour, free Rohana from the enemies that infested it like thorns.
Thus endeth the seventy-fifth chapter, entitled “The Subjugation of Rohana,' in the Mahávapsa, composed equally for the delight and amazement of good men.
--
CHAPTER LXXVI.
1. OW in the eighth year of this gracious king's reign, while 2 he was yet diligently employed by day and night in 3 advancing the welfare of the religion and the kingdom
with discretion and judgment, all the inhabitants of the Rohana joined themselves together and again rebelled against him; the which peradventure they were constrained to by the force of a certain exceeding terrible crime that they had committed in a former birth, and were doomed thereby to utter destruction. 4. When the king Parakkama heard of these things he sent thither 5 again a great army with officers, and began the war without ceasing, as before, in all the villages and towns mentioned in the f foregoing (chapter). And he made the forces of the enemy like
 

CHAPTER LXXVI. 229
unto fuel consumed in the fire of his glory, and soon freed the whole country of Rohana from its enemies.
Again, in the sixteenth year of this great king's reign certain inhabitants of the country round about Mahátittha, whose days were soon to come to an end, rebelled and made war against him because that they counted it better (than submission). But, in the abundance of his devices, he sent a four-fold army thither, and destroyed the rebels, till they were made as the dust of the earth.
Now, because that the inhabitants of Laņká and Rámañña professed the same true faith, there never was any difference between them. The lords of the island of Lagká and the rulers of the country of Ránhafiiia were alike exceeding zealous followers of the Blessed One. Wherefore many kings of old who reigned in the two countries had a great regard one to another, and lived as true friends. They sent rich gifts to each other in great number, and preserved their friendship for a long time without breach. And the king of Rámaffia, like the kings that went before him, continued the ancient friendship with king Parakkama Báhu also. But at one time this foolish king hearkened to the words of certain messengers who went from this country and uttered slanders in his ears; and thereafter he ceased to furnish the ambassadors of the king of Lagká who were at his court with the expenses that were given to them aforetime according to custom. And he also made a decree that the elephants that many persons had sold in his kingdom for export should not any longer be sold. Moreover, with evil intent, the king also set a high price on the beasts, commanding that the elephants which were sold in former times for a hundred nikkhalas" of silver, or a thousand, should now be sold for two thousand or three thousand. And he likewise put an end to the ancient custom of giving an elephant to every ship that bore presents to the king. Even when the messengers of the king of Lagká brought him letters written on leaves of gold, he robbed them of all their treasure, and imprisoned them in a fortress in the hill country, pretending that they were sent to Kamboja,f or saying something of that sort. And notwithstanding that he had heard how the king of Lagká had shown kindness to his ambassador Tapassi, this unjust king deprived the messengers of the chief
* Evidently a coin. I have not been able to ascertain its value. Cf. Niska.
Cambodia.
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of Lagká of their wealth and their elephants and their ships and all that pertained to them. And he caused their feet to be beaten with sticks, and employed them to draw water in prisons. And on one occasion, when a certain chief of India, Kassapa by name, sent presents unto him of great value with a letter written on a leaf of gold, he hindered the men who bare them from landing, and then caused the presents to be taken from them with the letter and sent into the city with great dishonour. And after that he sent one day unto the Sinhalese ambassadors, saying, “Henceforth shall ye not send ships from the Siphalese country into our country; and if the chiefs of the Siphalese do so, then should not any man blame us" if we put the messengers to death that come hither. Give us now, therefore, a writing, saying that ye have received intimation hereof; elseye shall surely not be permitted to return to your homes.' And when he had thus put them in fear and had made them a promise that he would allow them to return to their own country, he caused them to put it in writing, and took the paper from their hands. And he commanded Vágissara, the scholar and Dhammakitti the panditt to be sent on the open sea in a ship that leaked (and was not sound).
On a certain other occasion also he took the presents and the merchandise from the messengers whom the lord of Lagká had sent in charge thereof that they might buy elephants, saying, “Fourteen elephants shall we give you or their value in money.” But he spake only a lie, and gave nothing unto them. Afterwards again he violently seized a princess that the lord of Lagká. had sent to the country of Kamboja.
And when the king Parakkama Báhu heard of the many wrongs that were oftentimes done unto him by the king of Rámafia, he waxed exceeding wroth, and said: “What king is there in the whole of India that dare behave to my ambassadors in this manner?' And he sent unto his ministers, saying, “It seemeth necessary that we should now compass the king Arimaddanai to take him captive or to kill him.”
Thereupon a certain Tamil commander of high rank in the
I propose the reading of Amhag instead of Tumhag, as otherwise the passage would be r leaningless. The construction of the whole passage is, however, obscure.
These are evidently the names of the ambassadors who were accredited to his court.
The name of the king of Rámafisia.

. CEAPTER LXXVI. 23.
army, A'dieca by name, stood up with his hands raised to his forehead. And as he was desirous to go to war he spake these words unto the king, saying: "O king ifet not the chief ministers of the kingdom be employed in this work. Let the command be given unto me, and I shall in nowise transgress the bounds of the king's orders. And surely it is not a hard thing even for me alone to carry out successfully the wishes of my lord the king, whose commands no man can set at naught.”
And when the king had hearkened unto him he was greatly pleased, and set all the captains that were fit for the enterprise under him, and commanded him to depart quickly.
Then the great king commanded that they should make ready many hundred ships of divers kinds, and that there should be no delay. And all the country round about the coast seemed like one great workshop busied with the constant building of ships. And the building of all those ships was finished in five months; and he gathered them together with all speed at the port Pallavavaqka. And then the king, in his great majesty, supplied them to the full with all things that were necessary for the enterprise, namely, rice and other provisions for the voyage, that would last for one year; armour, weapons, and the like; hundreds and thousands of coats wrought of iron and skins of deer, to keep the sharp-pointed arrows from piercing them; divers kinds of medicines filled in the horns of bullocks as a balm
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divers kinds also to serve as antidotes if they should chance to drink of the poisoned waters of divers streams; pincers of iron for drawing out the arrows with poisoned tips that, by reason of their having entered deep into the flesh, could not be drawn out (by the hand); and likewise, physicians of great skill, and nurses also. And the king, whom no one could equal in ordering things aright, sent on board a mighty army numbering many thousands; and sent out, in one day, all those ships laden with good soldiers and much provision, so that the fleet of ships that conveyed the great army seemed like an island moving in the midst of the sea.
But because of the stormy weather certain of these ships were wrecked, and certain others were driven on strange lands. And many soldiers of great skill who had embarked in one of the ships landed at Kákadipa, and fought a battle there, and
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carried many of the inhabitants captive, and brought them away in safety, and took them before the king of Lapká.
But five of the ships, that carried a great host of strong men, landed at the port Kusumi in the country of Rámaifia. And these valiant soldiers were led by Kitti and Nagaragiri; and, being provided with weapons and armour, they advanced from the port where they landed and fought many fierce battles, and slew many thousands of the forces of the Rámaffia country. Like furious elephants they destroyed a great number of cocoanut and other trees in the places round about them, and burned many villages with fire, and destroyed half of the kingdom.
And the ship which the Tamil general A'dicca commanded cast anchor at the port Papphála in that country. And these men also, led by the Tamil commander, began straightway a fierce and bloody war, and took many of the inhabitants captive, and shook the kingdom of Rámafifia greatly. And after this the mighty and terrible Sighalese entered the city, and spared not
their weapons, and slew the king of Rámafia who had dis
regarded the laws of nations. And when they had subdued the inhabitants of Rámafia and conquered the kingdom, these great warriors rode on the noble white elephant and marched round the city without fear, and afterwards proclaimed by the beating of drums the supreme authority of the lord of Lagká (over that kingdom).
Then the people of Rámafia trembled with fear (for the safety of their country), and seeing none other means of escape (from their troubles), they assembled themselves and took counsel together. And they sent messengers with letters to the Order of Priests that dwelt in the island of Lagká, saying, “Take henceforth from us, as a yearly tribute, as many elephants as are necessary. We are deserving of compassion at your merciful and divine hands, who, by speaking words of counsel, can turn the king of Lagká from his purpose, that so he may not thus cruelly lay waste our possessions.' And the king's heart was made soft towards them by the words that the priests of the three brotherhoods spake unto him; and the people of Rámafia sent yearly many elephants, and entered again into a covenant with the lord of Laká, and made him a true friend.
And it came to pass that, at that time, Parakkama, the king of Pandu, who dwelt in the city of Madhurá, was besieged in his city by his warlike enemy, king Kulasekhara, who had encompassed the citv with his army. And Parakkama, seeing that there was no

CHAPTER LXXVI. 233
king in the country of India able to help him in his distress, sent messengers to the lord of Lapká, saying, “O thou, who art worthy of looking to for succour! I am but a grasshopper in the flame of my enemy's glory; let thy feet be a refuge unto me, like a fortress of adamant.'"
And when the Chief of Lapká had hearkened to the words of the messengers, he spake unto them saying, “If we render not help to him who seeketh refuge from us in his adversity, how then can the name of Parakkama Báhut be given untous fitly? He who hath chosen protection from us shall not be crushed by any enemy. Behold the hare that has taken refuge in the moon; what beast of prey can crush her? Lagkápura Dandanátha. S go thou and destroy this Kulasekhara, and establish king Pandu
in his kingdom, and return not till thou hast accomplished
it.'
Thereupon that most valiant captain, Lagkápura by name, who knew the art of war, and destroyed his enemy like as a flame of fire destroyeth the forests, assented to the king's command and received it with great joy, as if it were a garland for his head. And many chieftains that were skilled in war accompanied him; and he departed from the city with a great host that none could withstand in battle, and came to Mahátittha.
And in the meanwhile king Kulasekhara put the king of Pandu to death with his wife and children, and took the city of Madhurá.
And when the mighty king (Parakkama Báhu) heard of these things he sent a message saying, “Let the kingdom be seized and given to one of his offspring.' And when he (Lagkápura) was commanded a second time, he proceeded to the haven Talabbilla, which is on this side of the sea, and sent his great army on board there in many hundred ships, and then set out. And when they had sailed one day and one night they saw the coast on the other side. And as the enemy stood there in readiness, he commanded all his men to put on their armour on board their own ships;
Vajira-paijara, literally “a cage of diamond."
f One meaning of which is “He whose arm defends others."
The dark figure visible in the full moon, supposed to resemble a hare.
S Addressing the general by that name. Dadanatha may mean a captain, or a commander, or a general.
Talavvilla is also a reading,
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but as the ships stood in deep water" he feared that they would wet their armour if they landed in the self-same place. And he put them in hundreds of hulks, and commanded the men to hold their shields of hide before them whenever the Tamils rained their arrows on them from the beach. And in this manner he landed them at the haven called Talabbilla that was on the Pandian side of the country.
And the mighty Lapkápura drove back the Tamils who were left at that haven, and seized it and encamped there, and fought four battles. And when the five chieftains,t namely, Vaidavalattirukkádi Nádálár, Kudaya-muttu Ráyar, Villává Ráyar, Aficukotta Nádálvár, and Narasiha Deva, proceeded to give battle, he fought with them, and slew many Tamils, and seized their horses, and discomfited all their great host. And then he took RámissaramS after he had fought five battles. Then he encamped there and fought nine battles more. And in the tenth battle he fought with these six chieftains, namely, Silamegha, Naratugga Brahmaha Rayar, Ilagkiya Rayar, Aficukotta Ráyar, Paludiya Rāyar, Panasiya Rāyar, and with the five that are mentioned above, who came with a great army. And he prevailed against them, and slew many Tamils, and took many horses. And from thence he proceeded to Kundukála, midway between the two seas, and four leagues distant from Rámissaram. And the Tamils that were there flew for fear and
The original has agadha, which means “very deep" (water.) This, I think, is a mistake; for it is difficult to understand why the ships stopped, turned back, or struck aground (as the word nivattana may be rendered) in “very deep water," or why the idea of putting down the men there should have occurred at all. The sea near Paumben, where the landing appears to have taken place, was known to be very shallow even in ancient times. (See Caldwell's History of Tinnevelly, p. 22.) I believe, however, the meaning of the passage is, that the sea being shallow the ships struck aground, and through fear of wetting the soldiers' equipments if they waded from their vessels to the shore, and to avoid exposing them to the missiles of the enemy in doing so, the general devised the plan of sending the men ashore in boats, numbers of which were probably lashed together so as to admit of carrying great numbers of the men simultaneously.
f Sámantas, or chiefs, of districts. i I believe Nadaldr or Nadalvdar (from the Tamil Nadu, a country, and, Aluvar, a ruler) and Raiyar, denote the office and rank, and are identical with the office of Zemindar of the present, and Polygar of former times. For an account of them see Caldwell's History of Tinnevelly, pp. 56-58.
S “Ramesvaram, the name of the celebrated temple on the eastern extremity of the island (of Paumben). Ráma's I’svara, Rámas Lord, that is, Siva, recognised and worshipped by Ráma, according to the Saivas as his lord.' Caldwell's History of Tinnevelly, p. 21.

ORAPTER LAKKWI. 23b
entered into the forests; and he seized some of them and impaled them there. But the lord of Lagká, thought it fit that these self-same Tamils should repair all the Cetiyas in Lagká that they had aforetime destroyed. And when he gave command to Lagkápura to that effect he sent some of them to Lagká, and set them to work at the Ratanaváluka Cetiya. And the lord of Lapká caused that Thtipa which the Tamils had breached to be built up by them.
And when the work was finished the king proceeded to Anurádhapura with his ministers and all his followers to hold the feast of the pinnacle (wherewith it was crowned). And he caused the great body of the Order throughout the island of Lagká to be assembled there, and ministered unto them with the four things that were necessary for their support. And when the fourteenth day of the moon was come, he caused drums to be beaten and proclamation to be made, saying, “Let the city be adorned, and let all the people go on the morrow to the place of the Great Thupa with perfumes and flowers and such like offerings.' In this manner did he cause everything to be done properly according to the custom. And then on the day of the full moon the king adorned himself with all the grace of a god, with a diadem and a chain of gold and bracelets and precious ornaments of such kind thickly set with divers gems. And many hundred women of the queen's chamber, whose forms, beautifully attired, were like those of goddesses for elegance, accompanied him, and many chieftains also, of great fame, clothed with divers robes and jewels and glittering ornaments. And the earth sunk, as it were, with the weight of this great multitude, and of the troops of horses and elephants in their trappings of shining gold, and of the worshippers who honoured the Cetiya with offerings of lamps which they carried on their bodies.t And every quarter thereof was covered, as it were, with parasols and banners and chowries; and the caverns seemed to burst asunder with the sounds of divers instruments of music; and the eyes of all the people
: In the original the editors of the Páli text have made a mistake in numbering the verses of this group. I have, however, kept to those numbers to facilitate reference.
t At great festivals devotees carry lighted lamps on their heads and in their hands, and sometimes lighted frames which cover the whole of their bodies; and with these they walk round the Dágobas to illuminate them. This is, I suppose, what is meant by Sabbagga-dipu-pijci in the text.
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were filled with tears of joy by reason of the exceeding great beauty of the sight; and the caskets and flags and vases and fans and pots and other utensils of gold sent forth rays which made all the place to seem yellow. And then the king came forth from his royal palace at the hour when the shadows lengthened," and stood on the terrace of the Cetiya with the majesty of the king of the gods. Then many hundred priests went forth and compassed the Cetiya round like a wall of coral.t And then the king placed the pinnacle of gold on the top of the Cetiya, as if he displayed to the world the glory of Kelása with the sun standing on the height thereof, And lo there was no night in the city on that day. And wherefore came it? By reason of the king's Feast of Lamps or because of the glittering pinnacle that was set on the top of the Thipa. ?
Thus did Parakkama Báhu, the defender of the land, hold this great feast in honour of the Thipa ; and then he returned to his own city of Pulatthi.
And the general (Lapkápura) built a fortress at Kundukála, which he called Parakkama Pura. And as he wished to make it endure for a long time he built three walls of stone of great height round it, two thousand and four hundred cubits long, with twelve gates, and a court with four rows of buildings,S and three trenches also, the waters of which flowed from the one into the other, as if from sea to sea. And while he dwelt in that fortress he subdued the chieftains Kadakkúdiya, Rájá, Coļagaņga, and many others. But though the Sighalese thus gained strength daily, the king Kulasekhara remained not idle, but sent Sundara Paņdu Rájá and Pandu Rájá, again with many powerful chiefs that they may drive the Sighalese away from thence. But Lapkápura fought with them and discomfited them in three battles, and took Carukkatta. And he proceeded from thence and fought a great battle with those chieftains and a Tamil, Alavandapperumál by name, and got the victory, and took the villages Koluvaru and Maruthipa.
At eventide.
f Pavala-vedika. The word 'vediká" is used to mean a low wall or terrace intended for various sacred purposes. The allusion is to the darkred robes of the priests.
The highest peak of the snow-clad Himálaya. The Thápas being white and glistening edifices, the simile is obvious.
S Military barracks p

CEAPTER LXXV. 237
And when the general had made the Maravár soldiers" of the country of Kapkundiya and of Kolára to submit themselves to him, he went against the country of Viraganga with a great army, and laid waste Künappunalir and the rest of the towns and villages therein. And Málava Rāyar, the chief of the country, and many thousand Tamils also he subdued, and held that country.
And after that he returned from that place to the city of Parakkamat that he might satisfy his men with rice and their wages. And while he was yet on the way he fought a battle with Alavanda who was encamped at the village Wadali, and slew him.
And now, when the powerful king Kulasekhara, whose courage was like to that of a lion, and who had a great army of tried soldiers, and was himself cunning in the art of war, saw that he could not prevail against Lapkápura even though he sent his best officers against him with many men and much materiel, he resolved to go himself to the field of battle.
And he took with him Málava Cakkavatti and Málava Rāyar, Parittikkudaya Ráyar and Tondamá Ráyar, Tuvarádhipa Velár and Vírapperiya Ráyar, Senkundiya Ráyar and Nigaladha Ráyar, Kurufimalatta Ráyar and Nakula Ráyar, Puņkuņda Nádáluvár and Karamba Ráyar, and the Nádálvars, by name Kandiyiru and Thalandúru, Kángayár and Víraganga, Vemuva Ráyar and Alattiru Nádálvár, and the three Mannaya Ráyars, and Kalavandiya Nádálvar and Keralasiha Muttara,-these and other chieftains did he take with him, and the others aforementioned.
And he also took the residue of the forces that were left in the country of king Parakkama Pandu ; and all the forces of the two Koggu countries that belonged to the two brethren of his mother, and all his forces also that were in the kingdom of Tirináveli.S
“The Maravár or Wannian caste peculiar to Southern India...... As feudal chiefs, and at the same time heads of a numerous caste or class of the population, this caste constituted themselves, or were constituted by the peaceful cultivators, their protectors in times of bloodshed and rapine, when no central authority capable of keeping the peace existed." Caldwell's History of Tinnevelly, p. 105. See also Row's Manual of the Tanjore District, p. 192.
† Parakkama Pura.
See verse 130.
s Tinnevelly, which “should be written Tiru-nel-véli; and the meaning of this name is the “sacred rice hedge, from tiru (the Tamilised form of the Sanskrit sri), sacred; nel, paddy; and veli, hedge." Caldwell's History of Tinnevelly, p. 88. For the legendary derivation of the-name read continuation of the same page.
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And these are the names of the chieftains that he took with him: Niccavinoda Mánava Ráyar, Patti Ráyar, Tagkutta Ráyar, Tompiya Rāyar, Alavändap Perumál, Coļa Konāra, Taņgap Perumál, Alakhiya Ráyar, Mánábharana Rájá, Avandiya Ráyar, Mundiya Ráyar, and Vittára the Tamil. These chieftains took he with him; and with a great army and chariots and horses he came nigh unto Parakkama Pura," boasting to himself, saying, “This time shall I offer my oblations to the god at Rámissaram after that I have cut off the heads of the Sighalese.' And he fortified the villages Erukotta and Idagalissara, And then he sent a great army by land, and many soldiers by sea in ships, to assault the fortress of Parakkama Pura; and when the (two) great armies came up from this side and from that and joined their forces together to battle, it seemed as if two seas had overflowed their banks.
Thereupon Lagkápura set his great army in array, and went forth from the fortress and gave them battle. But the hosts of the Tamils who were engaged in this fight were smitten so grievously with the sword and with arrows that their hearts failed them, and they turned back and went to their own camp, And in this manner they fought fifty and three battles. And when king Kulasekhara saw that his army was discomfited in every battle he went forth from the camp and himself led it to battle. Then Lankápura caused all the gates of the fortress to be opened, and led his army, like a great mountain before him, in battle array. And he fought with the enemy and gained the victory, and slew many Tamils, and took their horses, and pursued after them unto Kurumbandagkali, and began to make him a stronghold there. Then Kulasekhara, who hitherto was a terror to his enemies, gathered together his great host that was broken and discomfited in battle, and chosing himself the flower of his army, it whom he loved like his own life, went up himself and fought a battle, And their swords flashed like thousands of fishes, and the horses were like waves in number, and the footmen as an expansion of water; their parasols also were like seas of foam, and their arrows that flew about like streams, and the sound of their drums was like the roaring of the tempest; yea, with all this, the field of battle on that day was as terrible as the mighty ocean itself. And as the battle waxed fiercer
The fortress built by Laqkápura.
f Sarabhātam, literally the pith or most precious portion.
ț The whole simile is very tersely expressed in the original by the use of compound words.

OAPTER LXXV. 239
and fiercer, the Sighalese, with their valour and might, satisfied the itching of their fingers for the fight. And they slew Villava, Ráyar and Cola Konára and the Yádhava Ráyars and a certain exceeding powerful chieftain, and many hundred soldiers and officers of the king. The horse also, on which Kulasekhara rode, they shot under him. Then Kulasekhara and his army turned their backs and fled, as if to give the Sighalese a better opportunity to make a slaughter of them with their swords. And as he fled from the field of battle, he left his valour behind him, and also his throne and his canopy and his ornaments and divers other things. Then Lapkápura proceeded to the stronghold Erikkávir, which Kulasekhara, his enemy had held, and burnt it to the ground; and built himself another fortress and tarried there a while. And Laqkávidu" (Lagkápura) proceeded from thence and entered Wadali. And setting out from thence he surprised Deviyápattanam, and took it, and proceeded to Siriyavala. And at the stronghold Koluvukkotta, which Khudda-kapkunda Ráyar held there with a great host, he fought a fierce battle and assaulted and took it. And many of king Kulasekhara's officers he put to flightin that battle, and took the stronghold, and burnt twenty and seven large villages to the ground. And this great and terrible general abode in Dantika, and fought with the chiefs who held Kota and Wukka, and also with them that held the village of the Brahmins. And these are their names: Pandiyándár the Tamil, and Cola Konára, and the chieftain Yáthava Ráyar, and Villáva Ráyar and Kálinga Ráyar and Sundara Paņdu Ráyar and Narasíha Devar and Pandiya, Ráyar. And he utterly destroyed their forces and slew many Tamils and took many horses. And as he had men and materiel in abundance he remained in Kundayan-neka, and brought Kundayamuttu Ráyar and Kandili Ráyar and Yáthava Ráyar, the three Tamil chiefs, into subjection. And as he knew how things stood he tarried there, and compelled Padiya Rāyar, who held the stronghold Wikkama Colapper, and the three chieftains Paņdimaņda Nádálvār, Viramaņga Rāyar, and Kaņga Koņdappa Ráyar, and all the inhahitants of Kåmandakotta, to submit themselves to him. And after that the valiant general proceeded to Maruthukkotta, with the intent to carry on the great war. And there also he fought a great fight with Cola Konára and
* I see no reason why Lapkápura's name is changed to Lagkávidu in this place, as the metre does not require it. I am very much inclined to think it a clerical error for kdlavida, an epithet meaning “he who knew his time," which would be very appropriate here. Cf. Thdina-vidua, in verse 181.
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Tondriya and another chieftain, Suttaddhára by name, and with the Tamil Wiragapgara, and likewise also with Kuttaddhára and other chieftains. And in that war he slew Tondriya and took his horses, and slew many other Tamils also, and took the fortress Kasigakottána. And from thence he proceeded and remained at Paniva, and fought a great battle there with these chieftains, and these are their names: the two Alattiru Nádálvárs, Pandriya Ráyar, Willava Rāyar, and Culla Kapkunda Ráyar. And he discomfited them and dispersed them and took Panivakkotta; and returning from that place he went to Kaggakkotta and occupied it as he had done before. And from thence he proceeded to Anivalakkotta and fought a great battle with these chieftains, and these are their names: Khandamálava Rāyar, the two Viragaggaras, and Cola Konára the Tamil. And he discomfited them all, and slew many Tamils and took many horses, and took that fortress and Nettir also." And he remained there and brought into subjection to him Kuttanda and Viraganga and Tapgapperumál and their servants, many hundreds in number. Likewise also he brought Ilapkiya and Aficukotta Ráyar into subjection to him, and presented to them gifts-earrings and other ornaments; and conferred on Ilagkiya Rāyar the renowned title of Rájavesibhujanga-Silármegha, which he desired greatly.
And in the meanwhile it came to the ears of Lankápura that Vira Pandu, the youngest son of king Parakkama Pandu, had by some means escaped from the hands of the enemy when the king, his father, was discomfited and put to death with his wife and children, and that he even then dwelt in the Malaya country,t because he feared greatly to return to his own country. So he sent a messenger unto him, saying, “The king Kulasekhara and all his officers have I defeated here in more than one battle, and have taken half of the kingdom, and am now come within two or three leagues of the city of Madhurá. The king, my master, hoped to have been able to defend the king thy father; but when the enemy had put him to death, and tidings thereof came to the ears of our master, then commanded he unto us, saying, “If peradventure he who had sought protection from me hath been murdered by the king, his enemy, then slay ye him also, and bestow the kingdom of Parakkama Pandu on one of his offspring, if any of them be yet alive'. Fear not, therefore, but hasten and come hither and rule over the kingdom which is the inheritance of thy father.'
Nellore ? The Hills.

CHAPTER LXXVI. 24
And the prince duly hearkened to the message and delayed 205 not, and went up to him.
Then Lankápura sent a letter to Lanká, to the great king 206 thereof, telling him that the prince had arrived destitute. And 207 when the great king had heard thereof he sent unto him gifts: vessels of gold and silver meet to set food in for the king's table, and lamps of gold and silver in great number, and raiment of 208 great price such as kings wear, and earrings, and chains for the 209 neck, and bracelets set with jewels. These and other gifts did the king, in his great delight, send as tokens of his good-will and pleasure. And the prince accepted them all with much affection, 210 making obeisance to the side that looked towards the king.
And then the powerful Lankápura fought against Khanda-211 deva Málava Ráyar, who held Mundikkara, and drove him from that place. And he remained there and forced the Tamils of 212 the two countries Kila-mangala and Méla-mangala" to submit. unto him. Afterwards Málava Ráyar's heart failed him for 213 fear, and he humbled himself and sought protection from him. 214 And the valiant man (Laņkápura) gave back Muņdikkára to him, and restored him to his place, and appointed him ruler of the two Mangala countries, and made him chief of Gokanna-nādu 215 in Mundánnankoda. Now Lagkápura, who at that time abode at Anivalakkotta, proceeded from thence and suddenly entered 216 Nettir, and made war with the two Alattiru Nádálvárs and 217 Káliņga, Ráyar and Kalikála Ráyar, the chieftains who dwelt at Mánavira Madhurá. And this powerful general fought a great 218 battle and slew many Tamils and Kalikála Ráyar among them, and brought that Madhurát also under his authority, and after- 219 wards compelled many Tamils and Muvaraya Ráyar and Karum-222 bulatta Ráyar to submit themselves to him. And after that this powerful and terrible general, whom no man could subdue, proceeded to the fortress of Alattiru Nádál and fought a great battle with Kálinga Rāyar and Culla Kapkunda Ráyar, and drove them from that place, and burnt down many great villages, and himself returned to Nettir.
Then there came from the south side of the country Culla, 228 Kaņkuņda Ráyar, the two Alattúru Nádálvárs, Mannaya Ráyar, Parittikkundiyar, Senkundi Ráyar, and many other Tamils skilled 224 in the art of war; and the chiefs Kálinga Rayar, Tennavappalla, 225 Ráyar, and Alavandap Perumal, who were in great favour with 226
Upper and lower Maggalas, if Mánavíra Madhurá, 2 " 87ܚܝ-91

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the king Kulasekhara. And these all were men difficult to be 227 overcome. And they made ready, each his own host, and assembled together at a place called Pátapata with great confidence, resolved that they would prevail against the enemy this 228 time. And the skilful commander Lankápura, being informed of what they intended to do, sent his chiefs thither with a great 229 host of men and materiel of war. And they went thither and compassed the whole fortress round about, and burnt down 230 twenty great villages that were nigh unto it. Then they sent messengers unto Lagkápura and told him thereof, and inquired 231 whether they should assault the fortress or not. And when Dagkápura had heard the news he sent a great force again, and 232 gave them the command, saying “Assault the fortress.' And when they received this command they began a fierce assault. 233 And the battle that took place between the two armies there was exceeding violent, even as the raging of the tempest at 234 the destruction of the world. And they slew thousands of Tamils, and Tennavappalla Ráyar also, who had great favour 235 with the king. And Alavandap Perumál was wounded; and when he fled before them they slew him, and seized the horse 236 on which he rode, and many other horses also. And the lionhearted Sighalese broke and dispersed the Tamil host, and made the face of the goddess of Walour, that was like a lotus, to smile 237 with joy. And when Lagkápura had taken possession of Pátapata,
he commanded the army that was there to return to him. 238 Afterwards Lagkápura went up to Anivalakkikotta and brought Málava Cakkavatti and the Aicukkottas under his autho239 rity. And when he had taken Tondi and Pása in this manner, he proceeded to Kurundafikundi, that he might clear the northern 240 country of the enemy. And then he persuaded Valutthi Ráyar to submit to him, and confirmed him in his office, and gave him 241 presents : bracelets of gold and such like ornaments. And from 242 thence he proceeded to Tirivekambama, and persuaded Silámegha Ráyar and Kanasi Ráyar and Aicukotta Nádálvár to submit themselves to him, and gave gifts and favours to all of them as 243 he had done before. Then he persuaded Pupkotta, Nádálvár also to submit himself to him, and gave gifts and favours to him also, as he had done before. 244. Afterwards that man of great valour (Lagkápura), who was wont always to use great plainness of speech, sent a message to Málava Cakkavatti, desiring him to submit himself to his au245 thority; but he showed not himself, and departed to Semponmári;

CHAPTER LXXVI. 243
and Lapkápura himself pursued after him to Semponmári with the intent to seize him. Now, it was said of Semponmári that it 246 was a fortress which the hosts of the Cholians had failed aforetime to take, even though they had fought against it for two years. But the lion-hearted Sinhalese assaulted this 247 fortress, even though it was so hard to have access to it, and 248 broke down two walls and four gates thereof, without even spending half a day at it. And then they entered the stronghoid one by one like unto so many elephants, and slew many 249 hundred Tamils, and thus took Semponmári in a moment.
Then the Kallar and the Maravar and the Goļihalá, and the 250 Kuntará and the Vallakkutár and the Ucena hosts, and the 251 mighty army of the country of the Aficukkottas, in number about 252 fifty or sixty thousand-a host of Tamils of exceeding great strength-compassed the stronghold that the Sighalese held, and 253 straightway began to make ready for a fierce assault. Then Deva 254 Lagkápura and Sora, Lapkágiri, men whose courage could not be 255 subdued, opened the gates of the tower on the south side, and rushed forward with their hosts, and slew the Tamils by thousands; and these lion-hearted men destroyed the Tamil force that had 256 come from that side with great fury, as though lions were rending in pieces a herd of elephants. And the commander, Gokanna, and 257 Loka, surnamed Kesadhátu, went forth that moment from the south gate and slew a great number of the enemy on the field of 258 battle, and dispersed the residue that were not slain. And Kitti, 259 the powerful Kesadhátu, and a certain fearful chief, Jagad Vijaya by name, rushed out from the northgate and slew a great number 260 of the mighty men among the Tamils, and speedily destroyed the Tamil forces on that side. Thus did the Sighalese make a 261 speedy slaughter of the forces of the Tamils, and put them all to flight in one day, and enter again the famous stronghold of 262 Semponmári in triumph after that they had taken many horses and distinguished themselves by many deeds of valour.
And then he brought to subjection under him the hosts of the 263 Kuntavará and the Kallar, the hosts of Golihala and the Maravars, the Wallakkuttára hosts, them that followed Uscena, the two 264 hosts of Thalaysiru Nádalvár and Kagayár, the inhabitants of Thalayiru Nadu, the hosts of Kalahai Nádu, the inhabitants of 265 Thalayun Nádu, and Kákan Nadu,"-all these Tamil hosts, yea, 266 even all who dwelt on this side of the country from the village 267
o Kakannádu, Coconada

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Colláru unto the boundary of the Cola country did he bring into subjection under him. And Lagkápura bestowed on them gifts and favours as he had done before. 268 Then the Wessas" and Yavanast brought presents unto him, which he received, and satisfied them also with many presents 269 and favours (from his hands). Afterwards he gave Semponmári to Málava Cakkavatti, who had sought protection from him, and 270 confirmed him in his own office. And he departed from thence and went again to Tiruvekambama, and from thence to Kurundańkuņdi. 271 Now, at that time Kalavándi Nádálvár, who had become powerful, fought against Málava Ráyar, and took Mundikkára. 272 And when Málava Ráyar saw none other help for him, he came unto Lankápura and besought him, saying, “Be thou my 273 refuge.” Then Lankápura, who directed the affairs of the war, 274 sent unto the principal officers, the two Kesadhátus, who were known to all men by the names Kitti and Loka, and to Golkaņņa the Dandanatha, and commanded them to seize upon Mundik275 kára and restore it to Málava Ráyar. And they went thither and fought a great battle with Kalavandi Nádálvár, and drave 276 him from that place, and killed many Tamils; and after that they had placed Málava Ráyar in his former office they returned and joined Lapkápura. 277 Moreover, another chief, Pugkonda Nádálvár by name, went up to Siriyavala, S and took it. And, tarrying there, he fought a 278 great battle with Málava Cakkavatti and drove him to the village Jayapkottána, and forth with took possession of Sempon279 mári. And when Lankápura heard thereof, being a man of 280 courage and great resolution, he made haste and left the fort of Anivalakki, and went to Tirivekambam with the intent to take 281 back Semponmári; but Punkonda Nádálvár having heard thereof, left Semponmári in great fear, and went up to Sirivala. 282 And when the brave Lagkápura arrived at Semponmári, Pun283 konda Nádálvár came thither to submit himself to him; but he changed his mind afterwards and returned to Siriyavala and showed not himself. And Lagkápura pursued after him to that
* Vessas, Vaisyas. The agricultural and mercantile caste.
Yavanas, the Moors or Arab descendants. it. A leader of a company or column of troops. I have sometimes rendered it by general or commander. From Danda, “a column,' and Natha, 'a leader or chief.'
S“Sherevail,' a fortified village of the Marudas. See Caldwell's History of Tinnevelly, p. 214.

OAPTER LXXVI. 245
village, and compassed it, and began to assail it fiercely. Then 284 Punkonda Nádálvár sent messengers unto him, saying, “If now I shall find favour in thy sight, then will I submit myself unto 285 thee ; but if not, I am overwhelmed with fear, and dare not do so.' And when Lagkápura had heard the message he sent unto 286 him, saying, “Let him come hither without fear.' And when 287 the message of Lagkápura, who always spake the truth, came unto him, he laid aside his fear and went before him. And the 288 great warrior bestowed many gifts and favours on him, and sent unto Málava Cakkavatti and reconciled them to each other, and 289 then restored them, each to his former office, and himself went to Nettúr.
And after these things he repaired and built two tanks that 290 were destroyed at Rájasiha-Mahála and the famous village Walugáma, and likewise also two tanks at Siriyavala and Perum- 291 payala, and caused the land to be tilled. And in the meanwhile 292 king Kulasekhara gathered together the forces of Tirinávela and those also of his mother's brethren which were at Ten-kongu and Wada-kongu. And as he was skilled in devising means whereby 293 he might prevail against his enemy-namely, reconciliation and 294 the like-he won over many Tamils who had already submitted themselves to Laqkápura, and having an abundance of materiel, he made ready for war. Then Lagkápura, whose mind was ever watc.ful, when he heard of this deed, caused all the treacherous 295 Tamils to be utterly destroyed, in obedience to the commands of the king his master, that the wicked should not be spared. Now, 296 at this time, the great king sent Jagad Wijaya, whom no man in 297 all the land excelled in courage, with a great host of horsemen and footmen that he might support Lapkápura. And this mighty warrior went over the great sea and arrived at Anivalakki. And 298 the famous Laqkápura went out from Netflir to Anivalakki to meet him, who had just then come thither; and when he had 299 embraced him and spoken words of kindness and civility with him, the victorious general returned to Nettir. And the fame of 300 his valour was spread abroad, and he departed to the place Mudrannaddhána, and tarried there, as he was well acquainted with the place. And he fought a battle at a place called Man- 301 gala, and routed the enemy, and killed many soldiers, and took 302 alive only such as should have been taken, and seized many horses that were left by the enemy on the field of battle. And 303 he departed from thence and went to Orittiyaru-Tondama, and fought a great battle with these chiefs, namely, Pupkonda

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Nádálvár, Silámeghara, and Aficukkotta Nádálvár; and by reason of his exceeding great and terrible skill he slew a great number of Tamils. And from thence he went to Sirivala, and burnt the two-storied palace and fortress of Pupkonda Nádálvár down to the
ground, because he had not submitted to him, and departed from
Tirikkânapper.
And in the meanwhile Jagad Vijaya went up to Nettir from
Anivalakki, and departing from thence he destroyed the fortress
Madhuram-mánavira, Patta-Nallir, and Sorandakkota, to which
no man had access, and returned to Nettur and tarried there, and caused Alattiru Nádálvár and Culla, Kagkunda Ráyar to submit
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themselves to him. And at one time when this powerful commander was at Patta-Nallfir, he sent messengers to Lapkapura, saying, “It is needful for me that you should make haste and meet me at the river Siha, and you shall then of a certainty know all that I have to tell you of.' And when Lapkápura received the message he made haste and departed straightway from Nettir with his great army. And the forces of the enemy that were encamped at Tiruppálóir armed themselves and went out with a great number of horsemen, and fought fiercely against the enemy in the midst of the way. But the brave men, whom Deva-Lapkápura and the other warriors led into battle, speedily brake their ranks and scattered the great host, like as the rays of the sun that dispel a thick darkness. Thus did Lapkápura, the fury of whose might was like the fire at the destruction of the world, take Tirrupáli in a moment. And he abode in the selfsame place. W
And Jagad Vijaya, the commander, who was skilled in all the devices of war, defeated the forces of the Tamils of Pannattakkotta in battle, and took their strongholds and remained in the same place.
Then king Kulasekhara, who was an exceeding violent man, joined himself to Tuvarádhipa Velár, Tonda Mánar, Virappe Ráyar, Nigaladha Ráyar, Kalavándi Nádálvár, and Kangaya Ráyar, and armed a great number of his own fighting men, and came to the city of Rájiná fully prepared for war. And this mighty and terrible man commanded his great host to make war with Lagkápura. And Lagkápura, who was skilful in command, sent tidings of these things to Jagad Vijaya with a message, saying, “Come up quickly from one side, with your army in battle array, to join me, so that we may fight against the king Kulasekhara and put him to flight.' And when he had sent this

CAPTER LXXVI. 247
message he put his mighty army in battle array, and departed 326 from that place, and fought a great battle with the forces of the Tamils. And their forces were broken there, and they fled and straightway entered the city of Rájins," and shut the gates 327 thereof both small and great, and the towers also, and closed themselves therein with their king.
Then Gokanna Dandanáyaka, Loka, Kesadhátu, and Deva, 328 Laņkápura, the foremostamong the valiant men who pursued after them, joined themselves together and forced the western gates, 329 and battered the walls and towers (on that side). And Deva 330 Laņkāpura and Gokanna Dandanáyaka broke down the wall and the tower and entered in. Then Loka Kesadhatu, an exceeding 331 mighty chief, and haughty withal, thought within himself, saying, “By the way that others have opened shall I not enter.' So he slew many men and cut down many horses, and brake 332 the southern gate and straightway entered the city. Then the 333 king Kulasekhara was overwhelmed with terror, insomuch that, leaving behind him even the clothes that he wore, he opened the 334 eastern gate and got out by the tower, and fled and escaped from the hands of the enemy by some good luck.
Then did they slay many soldiers of the Tamils, and take 335 many horses and much treasure also. And they rejoiced greatly 336 at their victory, waving their garments on high and leaping for joy, and clapping their hands together and making themselves merry.
And Lagkápura and Jagad Vijaya Náyaka also, with the rest 337 of their valiant men, came up to Rajiná.
Thus do the desires of those attain unto perfection, who have 338 gained merit (in former births) and are endued with great wisdom, who understand law and government and regard awful glory as a mine of wealth, and whose courage faileth them not, even as the moon increaseth day by day in the two bright weeks of the autumn.
Thus endeth the seventy-sixth chapter, entitled “An Account of the Capture of the City of Rájiná,' in the Mahávagsa, composed equally for the delight and amazement of good men.
The Páli text has Rajinda, which, I think, is a clerical error to Rajina. Cf. verse 321 and the concluding paragraph of this chapter.

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CHAPTER LXXVII.
375 ND the king Kulasekhara fled from that place (Rájiná) in fear, and took up his abodein the fastnesses of Tondamána. 2 And the hosts of Wiranukkar, Kakkola, and Madhurak3 kára came to Rájiná and told Laņkápura everything concerning the 4 king Kulasekhara, and invited him to go to Madhurá. And Lapkápura and Jagad Vijaya Náyaka, went up to the city of Madhurá, in 5 great splendour, and gave the city in charge to Wira-Pandu, saying, “This is the house in which thou wert born, and this was the 6 habitation of thy father,' and themselves remained there. And they sent unto these (chiefs and princes), namely, Sirivallabha 7. Rájá, Náráyana, Parakkama Pandu, Vírappe Ráyar, Mannaya Ráyar, Senkundi Ráyar, another Virappe Ráyar, and Kerala8 siha Muttara, and gave ornaments to them and other gifts. To Colagangara, who had submitted himself unto Lankápura, they 9 gave the country Parittikkundi, which he had possessed aforetime, 10 and restored him also to his office. But Kalavándi Nádálvár, who 11 had come to Madhurá to submit himself, returned to his country and showed not himself, saying, “I fear to show myself (lest some evil befall me).' Therefore Lapkápura went against his 12 country to take it. And the great warrior, whom no man could resist, fought against him and put him to flight, and, as he had 13 great power and authority, he seized the country Alagvánagiri. Then another Kalavándi Nádálvár, surnamed Saradeva, besought the general that he would protect him, and prayed that that coun14 try might be given unto him. And Laukápura gave that country to him who had entreated it. And then the great general went 15 up to the country of Kurumba Ráyar and brought him to submis
sion, and Kangayar also, and tarried in that district." 16 And that he might bring Nigaladha Ráyar also into submission, the valiant general departed from thence to the place called 17 Tiripputtir. And Nigaladha Ráyar gathered together his army and joined himself unto the Cholian chieftains Akalaņika Nádálvár, 18 Kaņdambi Ráyar, Malayagha, Ráyar and Kiñcáratta Ráyar. 19 And he took their numerous hosts and a great number of their horses, and went up and began a war against them, which
* Niyana. The sense in which this word is used here is uncertain. I have renderedit “district." The Sighalese translators use the same word (Niyana), as they generally do when words of obscure meaning occur.
 
 

CAPTER LXXVI. 249
it was difficult to bring to an end. But at length he defeated the hosts of the enemy and his allies and his footmen, and pursued after them on the highway from Tiripputtar until they came to Pon Amarávati, a space of three leagues, which was, as it were, one heap of flesh (by reason of the great slaughter of the enemy). And the hosts of the Sinhalese utterly routed that great army and entered Pon Amarávati. And they burned down the three-storied palace that was built there; and many other houses and barns also that were full of paddy" did they burn down.
And this valiant commander, that he might calm the fear of the :
inhabitants of the country, made a proclamation by beat of drums (assuring them that he would protect them). And so he brought the people under his authority and returned to Madhurá. Now at this time the king (Parakkama, Báhu) sent forth commandment-and his commandments were urgent-that they should make ready to hold the festival of the coronation of the prince Wira Pandu. And when Lakápura received the king's urgent command he began forth with to make ready for the ceremony of coronation. And he appointed Málava Cakkavatti and Málava Ráyar and Thalay siru Nádálvár, men of the Lambakanna race, to perform the duties of the office of Lambakannat And he, whose authority no man dared to resist, caused proclamation to be made by beat of drums throughout the kingdom, and commanded all the chieftains of the Pandu kingdom to gather themselves together, arrayed in all their robes and ornaments, and attended by all their followers. And he caused the prince to be anointed duly in the temple which stood at the northern gate of the palace of the former kings, and which aforetime had been honoured with the sound of the drums of victory. And the famous general then caused the prince to go round the city in state.
In the meanwhile the king Kulasekkara, who had fled to the fastnesses in the mountains of Tondamána, brought Tondamána over
to his side. And, taking his (Tondamánas) forces and his own hosts :
with him, and one Anujivi Samiddha, a man of great and terrible might, he went forth from the fastnesses in the mountains and attacked the stronghold Mangala, and fought a great battle there with Manhaya Rāyar and Selkundi Ráyar, who had submitted themselves to the Sihalese, and took that fortress and so held it.
* Rice in the husk.
† Litt ut bakunnet-dhi 'tu', 'This was probably some office connected wit the ceremonial at the crowning of kings, and which the loole's of this race ad to perform.
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Then Lagkápura, when he had found out for certainty how things stood, thought to himself, saying: “This king, our enemy, must Idrive away from that place also, and not return thence until I have cleared of all its enemies that country of rocks and mountain fastnesses.” So saying, he departed from the city of Madhurá and went and fortified himself near Maggalakotta. And then he carried on a great war with the brethren of the wife of Tondamána, who held the stronghold Wellinába with a great host, and with the Wellár Kalakka and Munayadha Rāyar and Kalinga Ráyar. And the famous man seized that fortress and slew many Tamils, and then took Sivaliputtfir," and remained there.
Now at that time the king Kulasekhara, his rival, gathered together the forces that were at Tirináveli, and sent messengers to his mother's brethren and obtained the forces also of Ten Koggu and Vada Kongu ; and as he had now a great army he commanded them all to remain at their posts at the fortress Sántaneri.
Then Lagkápura and Jagad Vijaya Náyaka commenced forthwith to march on the way thither that they might take that fortress. But the king Kulasekhara, who was skilful in devising devices, caused the bund of a great tank to be cut that so he might stop the way of the enemy. And when the mighty Lagkápura heard thereof he bethought himself, saying, “The sight of an empty tank forebodes not good to one who is on his way to fight a great battle.' And as there was a great host with him he forthwith caused the breach to be built up, and then went up against that stronghold with great power and might, and fought a great battle and took it. And he slew Kalakka the Wellar and many other Tamils, and took many Tamils also and horses captive. And straightway from thence he entered the two villages of Tondamána, called Sirimalakka and Kattala. And Sirimalakka he burnt to the ground and left nothing but the
name thereof, because he had heard that Parakkama Pandu
53
was slain there.f And departing from thence the famous general
Sirivili-puttár, Caldwell's History of Tinnevelly, pp. 61, 110, and 113.
it The second part of verse 52 runs thus in the revised original :-Kated Parakkama Paņợdu Rájá eitthágato iti, which makes no sense either in itself or with the context. The literal rendering of it would be, “Having made king Parakkama Pandu had come here.' The Sighalese translators have not translated this passage in the body of the work, but have, in a corrigenda prefixed to it, given the literal translation with a remark that it looks like a superfluous passage in the place. The fact, I think, is that a slight clerical error has altered the sense of a most important passage. I have, therefore, translated the passage, taking the true reading to be Sutvdi Parakkamo Pandu.

CEAPTER LXXVIII. 25
went up to the village Colakulantaka and tarried there some time.
And the king Kulasekhara went up himself to a place called Palankotta, together with his two uncles and their armies and many horses. And chieftains also of Cola and their hosts took he with them, namely, Akalanka Nádálvár and Pallava Ráyar and Malayappa Râyar and Kaņdamba Räyar and Kincáratta Râyar, who was a mighty and powerful man; and also Kalavándi Nádálvár with his force, and Pupkondi Nádálvár at the head of his host. And as he had by this means waxed very powerful, he resolved that he would this time prevail against his enemies, and commanded his great army to remain at Pandu Nádukotta and U'riyeri. Then Lagkápura and Jagad Vijaya Náyaka proceeded from the village Colakulantaka to give them battle. And they ordered the things in such a manner that the enemy's forces that had entered within the two great fortresses cared not to fight in the open field. And so they raised a strong fortification on the upper side of the tank in the village Uriyeri, and remained in it at night. And the forces of the enemy that were in the two strongholds broke forth and went up to the place where the king Kulasekhara was. Thereupon Laņkápura and Jagad Vijaya Náyaka, men who were skilful to seize their opportunity, went up to Palankota. And these heroes fought a terrible battle with the king their rival, and slew many strong men and took many horses, and straightway drave king Kulasekhara and took Palagkotta. And from thence they went up to a certain (chief), Tuvarádhipa Velára by name, and took possession of the horses and elephants that he had delivered over to them of his own accord. But when they heard that King Kulasekhara had gone up to Madhurá, they resolved to expel him out of that place, and departed from thence, and went up to Adharatteri. And there they brought Nigaladha Ráyar over to their side, and bestowed on him many
Rajdi etha hato iti. The reason why Sirimalakka, out of the two villages of Tondamána that had been entered into, was particularly selected to be burnt down completely becomes now obvious, namely, because it was there that Parakkama Pandu (father of Vira Pandu), who had solicited the aid of Parakkama Báhu, had been slain.
Subsequent to writing the foregoing note I have found out that my conjecture and amended reading are correct. See variant at foot-note of the text in chap. LXXVI., verse 86, where the line occurs exactly as I have amended it here. It is evident that the line must have been displaced by some careless copyist, whose copy must have been followed by other transcribers.
* Flamcottah, the modern name.
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gifts and favours. And as they yet went forth from that place the king Kulasekhara was filled with fear and entered the Cola country. And after this Lapkápura commanded the officer Jagad Vijaya Náyaka to remain at the place called Patta Nallir, and he himself went at the head of his army to Tirukkánupper.
And King Kulasekhara obtained favour in the sight of the Cholian king by reason of his entreaties and his cunning. And at the command of that king he took the army and the horse of Pallava Ráyar, and these chiefs of the forces of the Uccaqkuttha country; namely, Inandapada and Tondamána, Rája-Rájakalappa and Pattá, Ráyar, Kaņga-koņdakalappa Ráyar and Nakárá Nibilupádi Ráyar, Niccavinoda Mánava Ráyar and the brave Narasiha Padma Ráyar, Sekira Padma Ráyar and Rájiná Brahmahá Rájá, Mádhava Ráyar and Nigaladha Ráyar, Coļa Konára, Chandab Brahma Mahárájá, and Cola Nirikka Ráyar. He also took Niyaráya and Kappincimpekula, Mádhava Rāyar and Kaņdu vetti, Koņgamaņgala Nādālvār and Akalaņka Nádálvár, Kaņdamba Ráyar, Kílamaņgala Nádálvár, and Wisála Muttu Ráyar, and all their horses, and sent them to Tondi and Pása.
And when Lankápura heard of these things he resolved to destroy them so that their name only may be left. And so he commanded Jagad Vijaya Náyaka to remain at Madhurá, and himself departed from Tirikkanapper and came to the city of Kile Nilaya, on the utmost border of Madhurá, And then the
5 hosts of the Cholians went against him in great force. But
Lankápura defeated them and strewed the road to a space of about four leagues with the dead bodies of the slain, And he slew many soldiers, even those that cast themselves into the sea, and made the water thereof red with the blood of the enemy. And he took many horses and Tamils also, and carried Rájinda Brahmahá Rájá, Nandi Padmara, and Cola Konára also, captive. Moreover, the mighty general burnt Wada Manamekkudi and Manamekkudi and Maficakkudi also, even to the ground. And seven leagues distance also of the Cola country did he burn down with fire. And when he had thus rid himself of the Cholians he returned thence and entered the village Velankudi that belonged to Nigaladha liáyar, and sent a nessage unto him that he should come thither. But he had already gone over to the king Kulasekhara. And when he had joined himself unto him, and his forces unto those of Silámeghara and Akalanka Nádálvar and Kaņdamba Râyar and Malayappa Râyar and Visila Mutu Räyar

CHAPTER LXXV. 253
and Kalavándi Nádálvár and the forces of Tirináveli and Pupkonda Nádálvár, he waxed very powerful, and went forth to Pon Amaravati to fight a great battle.
But when the powerful Lapkápura had heard of these things, he made haste and departed from Velankudi that he might subdue the king, his adversary. And the mighty and terrible general came forth from five sides and fought a great battle with the hosts of the enemy, and defeated and scattered them in an instant. And he slew thousands of Tamils, and took many horses, and put the king Kulasekhara to flight.
Then Nigaladha Rayar feared greatly and sent unto him, saying, “I pray thee take away all my treasures and my horses, and forgive me this mine offence.’ And when this message was brought to Lankápura he returned answer, saying, “Of a surety shouldst thou have obeyed my command. There is no need to me of thy treasures or of thy horses; but fear not, and present thyself before me.' And when he heard this he presented himself before Lankápura. And when Lagkápura saw him, he gave him gifts, and his country, and much treasure also wherewith to build his house that was burned down with fire.
And the famous general departed from thence and returned to his place, and delivered the whole of that country from the enemy. And he commanded that the Kahápanaccin, bearing the superscription of King Parakkama,* should be used throughout the country, and gave over that kingdom to the prince Víra Pandu. And the men and horses and elephants that he had taken in great numbers from the countries of Cola, and Pandu he sent straightway to Silhala.
Then the King Parakkama Báhu, the lion of kings, founded the fruitful village Pandu Vijayaka, to be a witness of his conquest of the Pandu country; and because that he was always a lover of charity he gave it to the Brahmans (to be held by them) for ever.
So triumphs Parakkama Bahu, the chief of the race of kings, whose power and might are infinite. And so bears he rule alone over the earth that the ocean boundeth by the supreme power that he possesseth to discern right and wrong.
Thus endeth the seventy-seventh chapter, entitled “The Conquest of the Pandu Country,” in the Mahāvansa, composed equally for the delight and amazement of good men.
* These coins are still found.
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CHAPTER LXXVIII.
SND thus did Parakkama Báhu, after that he had been A. anointed king, establish order throughout Lanká. And being skilled in policy, he was desirous to further the religion of the Master, which he loved greatly, and which was his chief purpose in establishing the kingdom. In the villages that were given to the Order, purity of conduct among priests consisted only in that they supported their wives and their children. Verily there was none other purity except this thing." Neither was there any unity in the performance of the offices of the church; and those priests that walked a blameless life cared not even to see each other. And when the king saw these things he was minded first to reconcile the monks of the three Fraternities to each other that he might thereby promote the welfare of the religion of the Conqueror. And as the king Dhammasoka appointed Moggaliputtatissa (to be the chief of the Council of Elders that was held in his reign), so also did this lord of the land appoint the elder Mahá Kassapa (to be the chief of the Council of Elders that he held). He was learned in the three Pitakas and knew the Vinaya wholly, and was like unto a solitary light in the succession of the elders, waiting long for the unity of the church. And the elder Nánapála, with his disciples who dwelt in Anurádhapura, did the king invite to the city of Pulatthi; likewise also the priests who dwelt at Sapharat and the elder of Nágindapalliya, together with the elder Moggallána and all the other priests who dwelt in the country of the sub-king, and those of the three Fraternities who dwelt in the Rohana, with the great elder Nanda of the Selantaráyatana Wihára as their chief. After that the ruler of the land entreated the priests of the Mahá Vihára that they should be reconciled to each other. But many priests consented not to be united, inasmuch as the lewd brethren prevailed (in the church) and the breach was from old time. And some departed to other countries, and others took off their robes, and many wished not even to sit (with their brethren) in the hall of judgment, And then
* A piece of scathing satire that is not met with elsewhere in the sober pages of the “Mahávagsa.”
Saparagamuva ? In the Sighalese translation it is rendered “other countries."

OHΑΡΤΕΕ LXXVIII. 255
they began the great trial; and very hard were the questions that had to be determined therein. Verily, it seemed as if the endeavour to accomplish this unity was like unto the endeavour to raise the Mount Meru. But the king was a just man and partial to none, and resolute withal. And he encouraged the priests, and with much labour prevailed on them to consent. And when the questions arose for their judgment, he caused the priests, over whom Mahá Kassapa was chief, to solve them. And that these judgments may be accepted (by them whom they concerned), he joined unto himself the great doctors learned in the three Pitakas, and caused the priests, whose causes could be remedied, to be restored, according to the provisions of the law, to their purity; and thus did he bring to pass the unity of the priests of the Mahá Vihára. Fraternity. And he caused the robes to be taken off of those priests that were reputed evil, and gave them high offices, saying, “Let them not destroy religion for the sake of lucre." And in this manner did he effect with great labour the purity of the Mahá Vihára.
And the Abhayagiri brethren, who separated themselves from the time of the king (Vattagámani) Abhaya, and the Jetavana brethren that had parted (from the Mahá Vihára, brethren") from the days of the king Mahásena, and taught the Vetulla Pitaka and other writings as the words of Buddha, which indeed were not the words of Buddha, and set their faces against order and discipline, -these brethren did the king endeavour to reconcile to the brethren at the Mahá Vihára. Brotherhood, who abounded in all virtue, like unto the uniting of glass with precious stones. But the Jetavana brethren, because that they were devoid of piety or other stable virtue, cared not, even then, to regard the commandments of Buddha, notwithstanding the majesty of the great priesthood and the king. Nevertheless the righteous king caused inquisition to be made by them who had knowledge of the laws, and not even one priest was found who preserved the state in which he had been ordained. And many of these priests did he cause to return to the life of novices, and from others of them that were reputed evil did he eause their robes to be taken off; and to them he gave offices of much profit. Thus did the king,
* The Theriyá, or the Mahá Wihára. Fraternity, was the oldest and most venerated body of priests in Ceylon, and was regarded as belonging to the line of apostolical succession from Mahinda, and its doctrines and precepts were considered orthodox. The Abhayagiri and Jetavana Fraternities were seceders.
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after spending much time and labour, bring about the purity and unity of the church and restore the priesthood to the place that they held in the days of Buddha.
And every year did this noble-minded king conduct the priests to the brink of the river and cause them to stay in the park, and minister unto them together with his officers. And he caused boats to be fastened securely in the middle of the river so that they moved not, and built thereon a beautiful hall of comely proportion, in which he made the priests to perform the service of the ordination, after that he had presented them with robes and divers other things that were necessary for priests.
And as he was minded to build great viháras, wherein the priests that had increased by many hundreds in number might dwell in comfort, he built the great Wihára called Jetavana, as if he displayed before men's eyes the magnificence of Jetavana." And then he caused eight stately houses of three stories each to be built for the elders, who observed the utmost discipline but dwelt in houses; and for the use of the elder Sáriputta, a priest steadfast in discipline, a mansion of great splendour containing many halls and chambers; about seventy image-houses of three stories, hard as the rock, to which nothing can be compared, and adorned with images; seventy-five rooms for dormitories and an equal number of long halls; one hundred and seventy and eight lesser halls; four and thirty gates; two rooms for books; buildings with pinnacles and caves; many halls adorned with the images of Gods and Brahmas, and flowers and plants painted thereon; a Tivakai house for the Tivaka image, wholly made of brick and mortar, and pleasant to the eye; a round temple of the Tooth-relic built wholly of stone and adorned with beautiful pillars, staircases, walls, and such like, and ornamented with rows of figures of the lion, the kinnara and the hansa, S and covered with many terraces,
2 and surrounded with divers kinds of latticework; three preaching
halls; one cetiya; eight covered walks of great length; one refectory hall of great length and breadth; eighty and five fire rooms for fire-places, I covered with tiles; and one hundred and seventy and eight closets for water-all these did he cause to be built.
* The famous monastery in which Buddha generally resided.
I believe a three-sided house for a three-sided image is meant here.
A demi-god with the body of a man and the head of a horse.
S The sacred swan.
is Rooms in which fires are kept for the purpose of warming the body. boiling water, &c.

CHAPTER LXXVIII. 257
And when he purified the church, he cleansed the priests of their defilements within ; and, that he might purify them from their uncleanness without, he caused spaces" to be inclosed with stones for bathing, that so they might bathe themselves freely in water during the time of great drought. (And these were their names), the Round bath, the Cave bath, the Lotus bath, the Pure bath, and others, adorned with pillars and staircases and places for standing upon, and such like; and the great king caused many walls to he built round about them. Thus did the whole College of Jetavana consist of five hundred and twenty houses. And the king provided all things that were necessary for the maintenance of the priests, and caused the Order to dwell therein.
And the king of the royal race built there the A'lláhana Parivena, which was approved of all men, on a situation that fulfilled every condition that was necessary for the life of a monk, namely, that it was not too far from dwellings (nor yet very near unto them), and such like. He caused a stately house of three stories to be built for the Elder there, with halls of exceeding great beauty and many rooms of great splendour, and adorned with a roof of pinnacles. And he built there forty long halls and an equal number of closets for water, and eight lesser halls, and six gates, and thirty-four rooms for fire-places, and two great walls, and the Subhadda Cetiya and the Ripavati Cetiya also. He made also a beautiful image-house with five stories, that contained the likenesses of gods and Brahmas and other beings, and workmanship of flowers and plants, and adorned with pinnacles and caves, and inner rooms, halls, and chambers, -an image-house, which bore worthily the name of Lagká-Tilaka, which signifieth the jewel of Lagká. And he made there a standing image of Buddha of the full size, which was delightsome to behold, and called it Lagká-Tilaka. Likewise also he built an. Uposatha house of twelve stories, Baddhasimá Pásáda by name, that consisted of rooms like cages, S with pointed roofs and many chambers and halls and great rooms also.
_
Nahdina-kottha.
it. The buildings enumerated here appear to be more than five hundred and twenty. It is probable that the total given excludes buildings other than houses.
Lit. 'the Tilaka of Lagká.' Tilaka in composition is generally used in the sense of pre-eminence. It is the mark made with coloured earth, &c., to denote a religious sect, or for the purpose of adornment.
S Paijarageha, lit. “cage-rooms.'
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57 And that he might cause the bounds (Simá)" of the Uposatha 58 house to be determined, the king arrayed himself in all his royal ornaments and approached the vihára, like the king of the gods, together with his ministers and the women of the king's household, and with a great host of men and chariots. And being 59 exhorted thereto by the great Order, with Mahá Kássapa for 60 their head, the lord of the land held the plough of gold that was 61 yoked to the state elephant, by the handle thereof, and walked along the bounds making furrows on the ground amidst the great feast, when joyful songs of praise and sounds of music and shouts of joy were heard so that the four quarters rang again. And many people followed him, carrying parasols and innumerable flags and golden caskets and pots and other precious things. 62 And that all doubts might be removed concerning the former consecrated limits, the Order, who dwelt in divers places, first 63 erased those limits, t and, by the way that the king's plough had taken, they duly proclaimed the bounds in agreement with the words of the law, and with all the conditions that were needful to make their doings to be of force. 64 Thus he set three Khanda Simás and one Mahá Simá; and the stones that marked the bounds thereof stood on the eight quar65 ters, beginning from the east, at these distances from the Lagká66 Tilaka (image) house; namely, forty and four, forty and nine, thirty and eight, thirty and six, thirty and five, fifty and seven, forty and five, and sixty and six yatthis, each in their order, 67 reckoning the yatthi at five cubits. The stone that marked the bounds on the south side was forty and eight yatthis from the 68 Gopāla Pabbata. The stone that marked the bounds on the north 69 side was fifty yatthis from Vijádhara Lena. And these stones 70 marked the bounds of the Mahá Simá. And the Baddha Simá il was inclosed within a space, the length whereof was fifteen yatthis 72 and the breadth thirteen from the Baddha Simá, Pásáda (Uposatha house). And within the Khanda Símá Málaka was inclosed yet another Simá, the length whereof was fifteen yatthis and the breadth six yatthis. Likewise also the Baddha Simá at the Elder's palace was eighteen cubits in length and twenty cubits in breadth. And the king gave this vihára (Baddha Simá Pásáda), with all the furniture thereof, to the priests.
Simci is a duly consecrated boundary round a vihára, or the area within it, where only an ecclesiastical act can be lawfully performed.
it Lest this limit should encroach on any other duly consecrated limit already existing, which would make this one invalid.

CEAPTER LXXVIII. 259
In the same manner also did this chief of men build the Pacchimárama. And with about twenty-two Parivenas that belonged thereto there were an equal number of two-storied halls of great length, twenty rooms for fire-places, forty and one smaller houses with two stories, thirty and five closets for water, one hall for preaching, and ten gates. This vihára also, with the furniture thereof, he gave to the priests,
And this ruler of men built likewise the Uttaráráma, nigh unto the Mahá-Thápa, after that he had caused the rock that was there to be hewn out. And when he had finished all the work he caused cunning workmen to make three caves in the rock, namely, the Wijádhara Guhá (“the cave of the spirits of knowledge'), the Nisinna-patimá-Lena (“the cave of the sitting image), and the Nipanna-pațimá-Guhá (“the cave of the sleeping image”).
And by the greatness of his own royal might only, without any help" from the gods or the sanctified spirits, the lord of the land built the great Thapa, one thousand three hundred cubits round about. It was the greatest of all the Thdipas, like unto another Kelása ; and it was called the Damia-Thuipa, because that the Damias, who were brought hither from the Pandu country after it had been conquered, were also employed in the building thereof.
He also built in the branch city of Rájavesi Bhujagga the Isipatana Vihára, which was the delight of the holy monks. And it consisted of one Dhátugabbhat and three image-houses of three stories each, with precious images adorned with beautiful work, and a two-storied stately house of fine workmanship, and two long halls, and four gates, and eight small halls, and a hall for preaching, a covered path, and eight rooms for fire-places, and six closets for water, and a beautiful inclosed space for bathing made all of stone, and one Simá wall, and a park for the use of the whole Order.
Likewise also at the branch city of Sihapura the lion-hearted lord of the land built the Kusinárá, Wihára. In it also there were a Dhátugabbha and three image-houses of three stories each,
Iddhi, generally “power.' But as an indirect allusion is made here to the help that Dutugemunu (Dutthagamani) is said to have received from gods and arhats in the building of the Ruvanveli Séya (Ratanavaluka Cetiya), I have rendered it by the word “help.' And, indeed, that is really what the author means here.
it Thapa, Cetiya, or Dhatugabbha are pagodas containing relics. The terms Cetiya and Thapa are, however, generally applied to Dhaitugabbhas (Dágobas) of extraordinary dimensions.
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six walls of great length, and a hall for preaching, a covered path, sixteen lesser halls and three gates, eleven closets for water, and six rooms for fire-places.
King Parakkama Báhu built also the Wöluvana Wihára at the branch city of Vijita. In it there were three image-houses of three stories each, with beautiful images and paintings, a Thtipa, and a covered path, a two-storied house and four gates, four halls of great length and eight lesser halls, one refectory, one hall for preaching, seven rooms for fire-places, and twelve closets for water. And at the distance of one league from each other the ruler of men built the Gávuta Wiháras," containing beautiful imagehouses, gates, walls, and halls for preaching. And for the convenience of all priests who loved a solitary life and practised the Dhutangast he built the vihára, called Kapila. In it also there were a mansion of great excellence with two stories, a covered path of great length, four halls, and four houses with two stories each.
And for Kapila, the ascetic, he built a dwelling shaped like an eagle and adorned with divers works of art and ornamented with peaks and such like. There were besides four smaller stately houses and three closets for water; and these viháras also, with the furniture thereof, did he give unto the priests.
And he sent a minister to repair the viháras of Anurádhapura that the Tamils aforetime had destroyed, and which many kings before him had not assayed to restore because of the hardness of the work, namely; the Ratanaviluka. Thipa, one hundred and twenty cubits in height; the Abhayagiri Thtipa, one hundred and forty cubits; the Jetavana Thapa that reached one hundred and sixty cubits in height; and the great Maricavatti Thápa that reached eighty cubits in height. These three Thipas that the Tamils had destroyed were covered with great trees in which lurked tigers and bears. And because of the great heaps of bricks and clay and the thickets of the forest no man was able to have access thereto. And after that he had caused the forests to be cut down and the Thupas to be built up in good order and plastered, he caused the yards of the Cetiyas to be cleansed.
Lit. 'the league viháras. These were built at one league's distance from each other between the three branch cities and the chief city. See chap. LXXIII., v. 154.
t Certain rules of practice adhered to by austere monks.
țEvidently a lapsus for four; or, perhaps, the writer meant only the first three,

CEAPTER LXXIX 261
And the Cholians had destroyed the Lohapásáda, a building one hundred cubits square and an equal number of cubits in height." But the king caused all the one thousand and six hundred pillars to be set up, and the building to be rebuilt with all the stories 107 thereof adorned with hundreds of rooms and pinnacles and rows 108 of windows with lattice. And a marvellous work it was.
The sixty great palaces that were called Sepannipuppha and the ruined palace Mahinda-Sena, with numerous Simá walls 109 and Parivenas also, did he rebuild. And he caused an alms-hall 110 also to be built, and made provision for the giving of alms. The Thipáráma also and other old Parivenas he caused to be repaired. And he also caused repairs to be made in sixty and 111 four Thripas at Cetiyagiri and its old places, 112
Seeing then that even those men that are the most enlightened 113 are moved by the one great desire for the performance of deeds of merit, notwithstanding that they stand secure in the height of their greatness, what wise man in this world will be negligent in good works that promote the happiness of all beings?
Thus endeth the seventy-eighth chapter, entitled “The Building
A of Viháras,' in the Mahávagsa, composed equally for the delight
and amazement of good men.
CHAPTER LXXIX,
SK 24 BIE king being desirous that all needful things for the 1
comfort of the people of the city should be made easy for them, caused gardens to be planted in divers places. And he who was the delight of the people caused a garden 2 called Nandana ("Delight) to be planted, and adorned it with many hundreds of fruit trees and flower trees. And being full 3 of zeal, the king planted cocoanut, mango, jak, areca, palm, and 4 such like trees, about one hundred thousand of each kind, and bestowed that great garden, to which he gave the name of Lakkhuyyána, which signifieth the garden of “One hundred thousand,' on the Order, to be by them enjoyed in common. And 5 in that same garden he made two pleasant ponds of stone with recesses, so that the priests might bathe themselves freely therein
Lit. “one hundred cubits on each side, one hundred cubits wide and an equal number in height."

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in the time of drought. And the lord of the land caused the Dipuyyána also to be planted, a garden shining with great beauty, wherein he might rest in the daytime and commune with himself. And he planted these gardens also; namely, the Mahámeghavan” Uyyána, the Cittalatávana, the Missaka Uyyána, the Rája Náráyana, the Lanká-Tilaka, the Tilokanandana, the Vanarakara, the Nayanussava, the Manohara, the Nimnitapura, the Jafighābhāra, the Puņņa vaddhana, the Saņsāraphala, the Pháru saka, the Sálipota, the Somanátha, the Tháinakońkaņa, the Uttarakuru, the Bharukaccha, the Pulacceri, the Killákara, the Pandavávana, the Rámissara, the Sámisantos” Uyyána, the Cintáman' Uyyána, and the Pacur' Uyyána.
In many villages and towns in the king's country he built ninety and nine new Thtipas. And he caused the breaches in seventy and three Dhátugabbhas to be repaired and plastered. Six thousand and one hundred old image-houses did he repair, and rebuild three hundred old image-houses. He caused four hundred and seventy-six images of divers kinds to be made, and planted ninety and one Bodhi trees. He made also two hundred and thirty houses wherein the priests of the four quarters might rest in their journeys to and fro. He caused fifty and six halls for preaching to be made, nine covered paths, one hundred and forty and four gates, one hundred and ninety-two covered altars for offerings of flowers, sixty and seven walls, thirteen deválayas, twelve árámas for the use of priests that were strangers, and two hundred and thirty halls for strangers. And the king caused to be repaired twenty and nine halls for preaching, thirty and one caves in the rock, and five vihāras with their gardens, and fifty and one halls for strangers, and seventy and nine decayed devālayas.
And this most excellent of men caused many tanks and channels to be built in divers places, that so he might put an end to the calamity of famine from among men. And the lord of the land built a stone wall and stopped the course of the Káragagga, and turned the wide flow of the waters thereof by means of the great channel Akásagangá," and built that famous king of tanks which was known (unto all men) as the Sea of Parakkama, and which was like unto a second sea, wherein was water perpetually, and an island shining with a royal palace of great splendour. Likewise also he built the great tank
'The celestial river.'

CHAPTER LXXIX. 263
Parakkama Taláka," in which was a stone conduit of one hundred cubits, hard of access to men; and also the tanks Mahinda Taláka and Ekáha Vápi f and Parakkanma Ságara ț and Koțițhakabaddhanijjhara and Khudda Vápi. $
In divers other places did the chief of men construct one thousand four hundred and seventy and one lesser tanks; and in three hundred tanks did the lord of the land cause an equal number of stone conduits to be made. And many old and decayed tanks also did he cause to be repaired.
The great tank Manihira, the tank Mahádáragalla, the tanks Suvanna Tissa, Dúratissa, Kálavápi, Bráhmanagáma, Nálikeramaháthamba, and Rahera; likewise also the tanks Giritaláka, Kumbhila-sobbha, Kánavápi, Padívápi, the tank of Katigáma, the tank Pattapásána, the tank Mahanna, the tanks Mahánámamatthaka, and Waddhana; the tanks Mahádatta, Kánagáma, Wira, Váláhassa, Suramána ; the tanks named Pásánagáma, and Káļavalli ; the tank Káhalli ; and the tanks Ańgagáma, Hillapattakkhanda, and Madagu ;-these decayed tanks did the king restore to their former state; and also four hundred and sixtyfour smaller tanks that had gone to decay.
And in about one thousand three hundred ninety and five tanks did the king, who knew the condition thereof, repair the breaches and make them exceedingly durable.
And the king built the channel by name Gambhira that issued from the floodgate Makara in the Sea of Parakkama, ; likewise also the great channel Hemavati that issued from the selfsame floodgate towards Mahámeghavana ; the famous channel known as Nilaváhini that issued from the sluice Malatipuppha of the same (Sea of Parakkama); also the channel Salalavati that issued from the sluice Kílákaruyyána ; the great channel Vettavati that proceeded from the famous sluice Vettavati; the channel Tungabhadda that proceeded from the sluice on the south side; likewise also the channel Maggalagangá from the sluice Maggala; the channel Campá from the sluice at the gate Candi; the Sarassati that issued from the tank Toya and poured out the waters thereof into the tank Punnavaddhana, from the west side whereof proceeded the channel Venumati, and also the channel Yamunā that proceeded towards the west, and Sarabhu that proceeded towards the north; the channel Candabhága
* “Parakkama's lake.' "The little tank." it "The lake of one day. S“Parakkamas sea."
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which passed through the middle of Lakkhuyyána, and the channel Nammadá, which flowed by the corner of Jetavana Vihára; the channel Nerafijará that proceeded from the same tank towards the north side; the channel Bhāgirathi that proceeded from the tank called Anotatta; the channel Asvattagangá that proceeded therefrom towards the south side; the channel Tambapanni that proceeded towards the north from the tank Ambála; the channel Aciravati that proceeded towards the west side from Maháválukagangá, and was designed to turn away the danger of famine for a long time; the channel Gomati that proceeded thence towards the east side; the Malápaharani that proceeded towards the north side; the (lesser) channels Sataruddha, Nibbinda, Dhavala, and Sida, which issued from (the great channel) Aciravati towards the east side; the channel Kálindi that proceeded towards the south side from the opening in the south of the great tank Manihira; likewise also the channel Kaveri which supplied water for the lake Kaddira Waddhamana from the tank Giritaláka, and the channel Somavati that conducted the water from the lake Kaddara Waddhamána to the village Arimadda Vijaya." The king also built the Godhávari channel that proceeded from the Kára-gagga into the tank Parakkama Ságara.
And this royal person restored the decayed channel Jayagapga that proceeded from Kálavápi until it came to Anurádhapura.
He built five hundred and four and thirty smaller channels, and repaired and restored to their former state three thousand and three hundred that had been brought to ruin.
In many places also in the country of the sub-king did this skilful chief of men cause a variety of works to be wrought.
And in the place whereon stood the house in which he was born, even in the village Pugkhagáma, he built the Sütighara Cetiya, one hundred and twenty cubits in height. And in the same country he caused to be made twenty-two Dhátugabbhas, thirty-seven Bodhi trees, one hundred image-houses, fifteen caves in the rock, twenty-one lodging places to be used in common by the priests who came from the four quarters, and eightyseven inns for strangers. He also built about twenty and nine covered altars for offerings of flowers; seven halls for preaching, and five walls, besides forty and three images that he made of divers kinds, and twenty and four image-houses that he repaired.
Most probably a village formed for the purpose of comuemorating his victory over Arimaddana, the King of Rámaffia,

CAPTER LXXIX. 265
And that the fields might yield increased harvests, the king caused the tanks Mahágallaka and Tálagalla to be built, and stopped up the courses of the streams Rájini-nijhara, Telapakkanijihara, Jajara-nijhara, and Vilattákhanda, that issued from the mountains.
And the king repaired three hundred and fifty and eight breaches in tanks, and built the stone conduits of thirteen tanks, and great stone walls in one hundred and sixty smaller tanks, and restored about thirty and seven tanks that had been brought into utter ruin (in that country).
And as he was desirous of performing works of merit (in other parts of his kingdom), he caused many works to be done in the towns and villages of the Rohana country also. And on the place where his mother was cremated, even at Khiragáma, he built the Ratanávali Cetiya, one hundred and twenty cubits in breadth. This royal person formed (in Rohana) sixteen Dháttugabbhas, seven Bodhi trees, and an equal number of Bodhi houses and Bodhi groves; about forty and three two-storied imagehouses, two halls for preaching, seventy and five images, seven and thirty lodging places for priests who came from the four quarters, seven and forty walls, twenty gates, nine and fifty inns for strangers, four Arámas, three images of the Metteiya Bodhisatta, and five dancing halls. And when he had caused these things to be made, the king made repairs and improvements in divers (other) places also; and these were their number: seven and thirty Thtipas, two and twenty Bodhi groves, two hundred and four and seventy large image-houses, one relic-house, seven houses with images sleeping, forty caves in rocks, four brick buildings, four long halls, six three-storied stately houses, nine and twenty halls for preaching, three covered paths, one hundred and six and twenty dwelling-houses, one hundred and eight and twenty libraries, four inns for travellers, four and twenty Deválayas, one hundred and three gates, and one hundred and six and twenty walls, these works did the ruler repair.
And the king built two hundred and sixteen tanks that belonged to the Order, such as the great tank Uruvela, the tanks Pandu and Kolamba and others. He repaired sixteen tanks that were breached, eighteen decayed supporting walls," and two
"A"varana, an outer wall or barrier. I am doubtful as to what sort of work this word is applied here and in other similar places. It means probably abutments Jr supporting walls.
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hundred and five small tanks that had been brought to ruin. He built stone sluices in ten tanks, and opened four and forty channels in divers places.
In this manner did he make beautiful viháras, gardens, ponds for bathing, and the like, and adorn the whole of Lapká with them.
Thus did this Lord of men, Parakkama Báhu, reign three and thirty years. He was endued with excellent wisdom and might; his delight was always in the religion of the Master, and he enjoyed in an exceeding great degree the reward of the many and divers acts of merit that he had wrought.
Thus endeth the seventy-ninth chapter, entitled “The Formation of Parks and other Improvements,' in the Mahávaqsa, composed equally for the delight and amazement of good men.
CEHAPTER LXXX.
of great learning and a poet withal of great renown,
became the ruler of Laká by the name of Vijaya Báhu. And this most merciful sovereign, on the day that he was anointed king over the realm, wisely set at liberty such of the inhabitants of Lanká as his mother's brother, the great king Parakkama Báhu, had cast into prison and had caused to suffer grievous pains and penalties. To all of them, wheresoever they were, he restored also all their lands and possessions, and spread happiness all over the realm. And as Alaká was the capital of Kuvera, and Amarávati was the capital of Sakka, so also was the city of Pulatthi his capital. And he wrote with his own hand, in the Páli tongue, a letter of great merit, and sent it unto the king who dwelt in the city of Arimaddana. And as his father's father, the king Vijaya Báhu, had done before him, he made a great friendship with that king. Thus did this great and renowned king shed glory over the religion of the supreme Buddha, and give delight thereby to the priests that dwelt in Lanká and in Arimaddana. Nor did the king transgress in the least any of the rules contained in the laws of Manu, but contented the people greatly by following the four ways of conciliation. And he was endowed with great tenderness of heart and purity, which are the
圈* the great king Parakkama Báhu’s sister’s som, a man

CHAPTER LXXX. 267
chief of the virtues, and was full of faith in the three sacred gems, the chiefest thereof being Buddha. Moreover, he was always of a gentle disposition and cheerful mind, and ministered unto the Order, supplying them with the four things that were needful unto the priesthood, of the best kind. This wise and prudent king showed also greatenergy, and, like unto a Bodhisatta, did all things that were beneficial to beings, by every means. He was also endued with a noble mind, and in giving judgment yielded not to the four evil influences that pervert justice," but encouraged the good and discouraged the wicked. Thus, having performed divers acts of great merit, this king, whose fame as a ruler, both of the kingdom and of the church, was great, reigned only one year.
For a certain Mahinda of Kálinga, a false friend, caused his death by foul means with the help of an accomplice, a cowherdess, Diani by name. But this foolish man was able to rule the kingdom with great trouble for five days only, because that he succeeded not in obtaining the consent and the support of the chiefs of the army, and the men of valour, and the inhabitants of the country, and the king's ministers, who were all greatly enraged with him for the deed that he had done.
And Kitti Nissaka, who was a descendant of the race of Káligga, and the sub-king of the king Vijaya Báhu, put him to death and himself became king. And after he had been anointed king in the noble city of Pulatthi, he built of stone the beautiful temple for the Tooth-relic, and caused the Ratanávali Cetiya to be raised to an exceeding great height, and adorned that shrine of surpassing beauty with a pinnacle of gold. He built a vihara also, which he called after his own name, and adorned it with a hundred halls, and gave the keeping thereof to the priests, and himself ministered unto them. He built the Jambukola Vihára. also with polished walls and pillars dazzling with gold and silver, the floor whereof was painted with vermillion and the roof covered with gilded tiles. And three and seventy gilded images of the Teacher did the wise king cause to be set up therein. And being moved thereto by faith, this ruler of the land went up to Samantakita, with the four divisions of his army, and worshipped at the shrine there. And he formed gardens of flower trees and fruit trees throughout the island of Tambapatni, and built many beautiful mansions as it became (a king).
* Cottasso Aguti.-Four evil states of mind that tend to pervert justice, namely, love, hatred, fear, and ignorance.
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Thus did this king heap up merits of divers kinds day by day, and rule the kingdom wisely for nine years.
His son Vira Báhu then became king. But he reigned one night only, and yielded to the power of death.
Thereupon Wikkama Báhu, the younger brother of the self-same
king, Kitti Nissagka, held possession of the kingdom for three
months, when Codaganga, the king Nissapka's nephew, slew him, and reigned in his stead for nine months.
Then the great and powerful commander Kitti deposed the king and plucked out his eyes, and ruled the kingdom in great security for three years with the help of Lilávati, the queen of the great king Parakkama Báhu.
And after him, Sáhasamalla, the lion-hearted king, who was sprung from the Okkáka race, ruled the kingdom for two years. And then A'yasmanta, the chief of the army, a bold and resolute man, and one whose might no man could withstand, ruled the country according to law and justice for six years with the help of Kalyānavati, the chief queen of Kitti Nissanka. And he promoted the cause of his favourite royal family (the line of Káliņga).
Now this queen Kalyānavati was moved with a great zeal for the religion of the Teacher. She built a vihára in the village of Pannasálaka after her own name, and in the endowing thereof gave unto it lands, slaves, the necessaries of a monastic life, and gardens and such like. And with her consent, Ayasmanta, the chief of the army, born of the Khandhávára family, who had the control of the affairs of the whole kingdom of Lagká, sent Devádhikári to Walliggáma and caused him to build a vihára, there, of great beauty, which he dedicated to the noble Order. He also caused the famous Pariyena to be built there, which was called Sarájakula-vaddhana (“Promoter of the welfare of his favourite royal race') after his name; and in a time of great dearth he gave for its support lands, in which were included gardens and other necessaries of a monastic life, and slaves also. And as he desired to do good he separated the four castes which had hitherto been mingled together, and caused a treatise to be composed called Dhammadhikarana ( Rules of Practice'). Thereafter, a prince named Dhammásoka reigned one year. He was but three months old when he began to reign. But Anfkagga,
* The Sáhasamala inscription records a large grant of lands to this chief, who is there called Ayushmat, the Sanskrit form of Ayasmanta,

OEHAPTER LXXX. 269
the chief governor, came with a large army from the Cola country and put to death the prince Dhammasoka together with Ayasmanta, who held the city of Pulatthi; and he reigned seventeen days. Then Camdinakka, even his own valiant general, slew the king Anikanga; and the fool set up Liflávati, the chief queen of the great king, who had reigned once before, and ruled the kingdom through her for one year. Then the king Lokissara, who had been wounded by a lance on his side, came up from the opposite coast with a great army of Tamils, and brought the whole land of Lapká into subjection under him, and reigned nine months in the city of Pulatthi.
Now at this time Parakkama of the Kálanágara race," the chief of the army, and a man of great power and might, even the first among the men of valour, again anointed the queen Lilávati who was sprung from the race of the Sun and Moon, and in whose form was to be seen the majesty of kings. And when about seven months of this queen's reign had passed, Parakkama, the famous king of Paņdu, landed from the Pandu country with a great army of Pandians, and deposed the queen and Parakkama, the chief of her army. And he delivered Lanká from the foes that were like thorns in the kingdom, and reigned three years in the noble city of Pulatthi, and transgressed, not the laws of Manu.
And it came to pass that, because of some wicked and cruel and grievous deeds that the inhabitants of Lapká had done, the gods who had been placed in different parts thereof to watch over them and to protect them cared no longer for the country, and looked not any more after their safety. Thereupon a certain wicked prince of the Káligga race, Mágha by name, invaded the country at the head of twenty thousand strong men from Káligga and took possession of the island of Lagká. And he was a follower of false faiths, and had a mind only to do mischief. Like unto a wild fire that consumeth the tender plants of the forests of charity, and like unto the sun when he closeth up the petals of the sacred lily of justice, and the moon when she obscureth the splendour of the lotus pond of patient endurancef-even so was
This is the minister who is mentioned in the Dáthávagsa as the restorer of Queen Lilávati to the throne of Lagká. That work passingly alludes to the state of disorder and anarchy that prevailed in the island at this period, and pays a high tribute of praise to the virtues that adorned this queen.
f The water-lily opens at night and closes at dawn: the lotus opens at dawn and closes at night.
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his mind wholly enslaved by ignorance. And this Magha, who was like unto a fierce drought, commanded his army of strong men to ransack the kingdom of Lagká, even as a wild fire doth a forest. Thereupon these mighty men, wicked disturbers of the peace of mankind, stalked about the land hither and thither crying out boastfully, “ Lo! we are the giants of Kerala.' And they robbed the inhabitants of their garments and their jewels and everything that they had, and violated even the chastity of families that had long been preserved inviolate. They cut off also the hands and feet of the people, and despoiled their dwellings. Their oxen and buffaloes also, and other beasts, they bound up and carried them away forcibly. The rich men they tied up with cords and tortured, and took possession of all their wealth, and brought them to poverty. They broke down the image-houses and destroyed many Cetiyas. They took up their dwellings in the viháras and beat the pious laymen therein. They flogged children, and sorely distressed the five ranks of the
religious orders." They compelled the people to carry burdens
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and made them labour heavily. Many books also of great excellence did they loose from the cords that bound them and cast them away in divers places. Even the great and lofty Cetiyas, such as the Ratanávali which stood like the embodiment of the glory of all the pious kings of old, they spared not, but utterly destroyed them, and caused a great many bodily relics to disappear thereby, which were unto them as their lives. Alas Alas !
Even so did those Tamil giants, like the giants of Mára, destroy the kingdom and the religion of the land.
And then they surrounded the city of Pulatthi on every side, and took Parakkama Pandu captive, and plucked out his eyes, and robbed all the treasures that were therein, with all the pearls and precious stones. .بهم
Thereafter Mánábbarana and the chief of the strong men anointed Káliga Mágha king over the glorious kingdom of Lanká. And when he had thus brought the country into subjection under him, he dwelt in the city of Pulatthi. This king caused the people to follow after false faiths, and contrived to mingle the four castes that had hitherto not mingled themselves. To the Keralites he gave fields and pastures, houses and
* Ordained priests and nuns, novitiates of both sexes, and candidates for priesthood.

CHAPTER LXXX. 271
gardens, servants and oxen and buffaloes; yea, everything that pertained to the Sighalese. The vihāras and Parivenas, and many sacred places also, did he give as dwelling places to his strong men, and despoiled the possessions that had been dedicated to Buddha and the Dhamma and Saggha, that so he might heap a multitude of sins to go down to hell. Even thus did Mágha the king act like a tyrant, and reign twenty-one years over the kingdom of Lapká.
And so did one king after another, moved thereto by the lust of wealth and power, murder his predecessor, though by reason of this crime none enjoyed long life, or even the sovereignty of the kingdom after they had attained unto it. Let the prudent man, therefore, abstain from taking life and renounce the desire for wealth and power.
Thus endeth the eightieth chapter, entitled “The Reigns of Sixteen Kings,' in the Mahávaqsa, composed equally for the delight and amazement of good men.
ത്ത
CHAPTEER LXXXII.
NGSOW in the reign of that king (Mágha) there dwelt, N scattered in the beautiful cities and hamlets that they had built for themselves in the great strongholds and mountainous parts of the country, some great and good men who defended the people and the religion from the disturber.
Subha Senápati (a chief of the army) built a city like unto Alakamandá on the top of Subba, Pabbata, a mountain difficult of access to the enemy, and dwelt there like unto Wessavana, keeping at a distance the Kerala demons, and defending that portion of the country and the religion thereof.
Bhuvaneka Bahu, the ruler and governor of the land, whose fame had spread abroad throughout the country, also built himself a fortress on the top of Govinda, a rock which the enemy could not easily approach; and he dwelt there, and defended the Rohana country and its religion and its priesthood.
In like manner also, Sankha, the chief of the army, built himself a fortress of great beauty on the lofty mountain Gapgádoni, which is in the Manimekhalá country, and abode there. And though the cruel hosts of the king Magha were but a distance of two leagues from him, yet cared he not for them
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even so much as a blade of grass, but valiantly defended that country and the religion thereof.
Now at that time there lived a man of great might, the renowned king Vijaya Báhu, a prince who was in truth of the lineage of king Siri Saņghabodhi. And through fear of the enemy he concealed himself for a great while, at times in a forest and at other times in a fortress, until he had gained the sovereignty over all the Wanni country and brought the chief men among the Sighalese into allegiance with him. Whereupon this mighty king went forth with a great Sinhalese army, and dispersed the four hosts of the enemy which had been ready to battle, like unto a great cloud of glory as it dispelleth the darkness. And he drove all the mighty men among the Tamils from the hamlets and houses wherein they dwelt according as it pleased them, and delivered that beautiful country of Máyá, from the foes who were like thorns unto it. And on the highest top of the Jambudoni mountain he built a pleasant city with walls and gates of great beauty; and the wise and valiant lord of the land dwelt there in ease and comfort, and governed the kingdom.
Now in those troublous times yet another thing had come to pass. For before (the invaders had entered the city and taken it) Wácissara and all the other great elders had departed from the city of Pulatthi, and, taking with them the Bowl-relic and Tooth-relic of the Teacher, had assembled themselves together in the Máiyá country, and, in a certain place on the Kotthumala" mountain, buried the two relics there in a place of safety. And of these priests, Vácissara and certain other great elders crossed the sea, even though it was then boisterous, and went to the country of Pandu and the country of Cola, and other countries also to seek for protection for Lagká, wherein depended the welfare of religion.
But king Vijaya Báhu, who was like unto a mine in mercy, sent his ministers after them, and brought them back from thence. And when they were come he saluted the great elders, and enquired of them where the two relics, the Tooth and the Bowl, had been kept. And when they had replied unto him that they were in such a place, the king was filled with exceeding great joy,f
*o Kotmale.
it Paicavaandiyapitiyd. With the five degrees of joy. These are described as 1, slight joy; 2, momentary joy; 3, sudden joy; 4 transporting joy; 5, all-pervading joy.

OAPTER LXXXIII. 273
and causing the elders to go before him in a body, the lord of the land followed after them with his army to the Kotthumale mountains; and having caused a great festival to be held round the rock, he beheld with great delight the two relics of the Tooth and the Bowl. And the king's joy on that day was exceeding great, as if he had gotten himself the Cakka jewel, or a great treasure, or as if he had entered into Nibbāna. And he lifted up the two relics in great pride of heart, as if he had obtained possession of the wealth of Mandháttu, t and carried them in great procession from hamlet to hamlet and from city to city.
And the ruler of the land brought the selfsame relics to the beautiful city of Jambudoni, where the good people had already begun to hold a joyful festival.
Thereafter the wise king continued to make great offerings daily according to a fixed course. And in this wise did this king think within himself: “A place of safety shall I build with great care, strong and most difficult of access, that so, if in time to come an interreign might occur no danger shall happen unto the two relics of the Sage from the foe and the stranger.' And having thought thus within himself, he caused the Billasela rock to be encompassed and defended with ramparts and gates, so that no enemy in the earth could enter therein, save the gods of the sky. And on the top of the rock he built the temple of the Tooth-relic with great splendour, like unto a heavenly mansion that had descended from the world of the gods. And he built around it dwelling-places for the Order, consisting of noble houses and halls, lakes and ponds, and beauteously furnished retreats both for the day and the night. And amid great feasting the king placed in the relic-house the two relics consisting of the Tooth and the Alms-bowl. And he gave that house over to such of the elders as adhered most strongly to the laws of discipline; to whom also he entrusted the keeping of the relics and provided means for their support. And he ordained a course of daily offerings and ceremonies to be duly performed in honour of the relics.
Thereafter the lord of the land began to render services unto
* The magic car of a Cakkavatti monarch, which carries him from one continent to another.
if A Cakravarti Rájá of the first kalpa. He is said to have enjoyed the highest earthly happiness,
į Beligala.
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the religion of the supreme Buddha with great devotion. And to them that might ask in what manner, it shall now be told. 41 The king being exceedingly grieved in mind that a great 42 number of the books of the holy law were destroyed by the 43 enemy throughout the island of Lagká, gathered together a number of pious men of great learning from among the people, and many scribes also, men who were not given up to sloth but were gifted with good manners and wrote skilfully and with 44 great speed. And the lord of the land set them to work 45 to transcribe the sacred book of the law, which consisted of eighty and four thousand divisions. And to them he paid in money as many gold kahápanas as there were divisions in the book of the law. He held a festival also in honour of the scriptures, and so heaped for himself much merit. 46 And if there dwelt anywhere in the three Sihalas any who were elders, great officers of the church renowned for their zeal and devotion, any of the second degree also of priests that had been 47 ordained, and any novitiates, yea, all such as supported the religion of the Master did he bring together; and them also that were at variance with each other did he reconcile. 48 Again he bethought himself, saying, “The ordination of priests is the chief means whereby to advance religion. Now, therefore, it would be well if it could be done in good order.' 49 And having communed thus with himself, he gave unto the great priesthood, yea, even unto all who dwelt together in unity, the eight requisites of the monastic life. And being greatly 50 delighted in mind there with, he caused the ceremony of ordination to be performed for seven days, beginning with great rejoicings and festivals held in honour thereof. 51 And the lord of the land built an Aráma, called after his own name and known through all the land as Vijayasundara Aráma, which he gave to the Order after that he had ordained that it 52 should belong to the priesthood in common. And he sent to the priests, saying, “If any pious priest or novitiate study the three Pitakas and give up his whole time in learning 53 them, let not such person be subject to the trouble of procuring 54 the wherewithal to live, but let him graciously come to my door 55 and receive thereat whatever thing he may stand in need of.' And having reverently sent unto them in this manner, the lord of the land, who was a liberal giver, gave alms of great value unto a great number of monks who went up to the palace gate (for 56 relief). And for the cost of cooking the food for the elders and

CAPTER LXXXI 275
superior elders that held offices in the church, he made provision also. In this manner indeed did the defender of the land encourage religion, and by this means did he, of a truth, honour the three sacred gems, the chiefest of which is Buddha.
And for the priests he made a vihára, as it became them, at Vattalagáma, and called it Wijaya Báhu, after his own name. At the Kalyáni Vihára also the king renewed the great Cetiya which the mighty men of the Tamils had destroyed, and set a golden pinnacle on it, and built a gate also on the eastern side thereof. He also repaired the breaches in the image-house and the rampart and all the other buildings that stood there. And he sent forth a command that all the temples and image-houses
and viháras and Parivenas and Cetiyas and their terraces and
the ramparts and gates that were in the country of Máyá should be thoroughly repaired and restored as they had been before.
And after that the king again desired earnestly to make yet more changes for the benefit of the church and the people. But he thought to himself in this wise: “ The pleasures of the kingly office have come to me in my old age when the days of my youth have passed, and verily I have enjoyed them. Now, therefore, the time that remaineth unto me is short, wherein I can defend the people by subduing all the cruel foes who have survived the conquerors and advance the welfare of the land by causing all the repairs to be finished in the vihāras that have been pulled down and destroyed.” Having thought thus within himself, the wise king and those who were skilled in the interpreting of signs (whom he had called together unto him) examined the signs (on the bodies) of Parakkama Báhu and Bhuvaneka Báhu, both of them his true-born sons. And when he was satisfied that there were signs on the body of Parakkama Báhu which showed that he would conquer his enemies by his might and glory and bring the whole of Lapká, to an extent that had never before been exceeded, under the dominion of one canopy, and that he would also advance the prosperity of the exceedingly pure religion of the Omniscient one, and would spread his fame abroad through all the corners of the earth, so that he would receive gifts, from divers countries, of princesses for his inner palace, and flourish as the monarch of the whole island,-then the king's eyes were filled with tears of joy thereat, and he seated him on his lap and poured kisses on the crown of his head. And ofttimes also he looked tenderly towards the younger prince, his brother, who stood near unto him, and gave
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excellent counsel to them twain on divers matters. And he commanded that they twain should be well instructed and made skilful in all knowledge. And to the priests who had assembled themselves together for that purpose, with the great and renowned Saggha Rakkhita as their leader, he afterwards gave the elder of his two sons, Parakkama Báhu, that they should have the charge of him, Likewise also he gave unto them the two relics of the Tooth and the Alms-bowl that belonged unto the Sage, and the care also of all the priesthood and people of Lanka, and himself ruled righteously over them.
Thus did this ruler of men sow the seeds of the kingly office in the great field of Lagká, and having reigned over it for four years he departed to heaven.
And in like manner as this chief ruler of men, Vijaya Bihu, defended the whole land and the religion of the Conqueror, so may kings also who come after him defend them both, and give none occasion for fear.
Thus endeth the eighty-first chapter, entitled “The Reign of one King,' in the Mahávagsa, composed equally for the delight and amazement of good men. 3
——
CHAPTER LXXXII. ND when his father was dead the prince Parakkama Báhu joined together all the people of the three Sihalas
NG
into one body, and after that he had adorned the beauti
ful city, he, who was as it were equal unto the king of the gods,
held the feast of his coronation before all things. And because
he was a man of much learning he received the great name, Kalikála Sáhicca Sabbafiiiu Pandita. And he gave the office of sub-king to his younger brother Bhuvaneka Báhu together with half of the kingdom.
And saying to himself, “The damsel Lagká shall I make mine, yea, even wholly mine, and give her not to another,” he cherished in his heart the noble desire of crushing out the enemy. And he said in his heart, “But before all things must I hold a feast in honour of the Tooth-relic of the Sage, and after that shall I go to war against the Tamils.” And so he brought forth the Tooth-relic from the Billa mountaint with great pomp and
o “The all-knowing pandit of the Kaliyuga era of literature.” t Beligala.
 

CEAPTER LXXXIII. 277
ceremony unto the noble city of Jambudoni. And he caused a Tooth-relic house of great beauty to be built nigh unto his palace, at great cost, seeing that he had a great desire to worship the relic whenever he thought thereof, even during the three periods of the day, And he raised a costly altar in the midst thereof, and covered it with a cloth of great value, and caused a receptacle for the Tooth-relic to be cut out of a precious stone of great size; and to cover it he made a large casket of exceeding great beauty, of precious gems of divers colours; and a second casket of great brightness made he of five thousand nikkhas" of gold to cover this; and a third of twenty-five thousand nikkhas of silver to cover the last. And after he had caused the city to be decorated, commencing from the Relic-house, he held the great feast of the Tooth-relic with great honours. And when he had taken the Toothrelic into his own hands that were like unto a lotus, he made a solemn declarationt in the midst of the great priesthood in this Wise: “Our blessed lord Buddha, the god of gods, the saint possessed of miraculous power, came three times to this island of Lagká. And because that he seated himself in divers spots on those times, sixteen places has he made holy here as his Páribhogika shrines. Wherefore it is that Lanká remaineth not under the rule of kings that are followers of false creeds, but prospereth only.under such as are of the true faith. Aforetime al, , in this island, did Asela the son of Mutassva, who was skilled in all policy, reign over this land and defend the religion of the Conqueror after that he had vanquished Sena, and Guttika, the sons of the horse-merchant. Abhaya the king also, known to all men as Dutthagámani, defended the religion and the country after that he had vanquished Elára the Cholian. And after him did Wattagámani protect the religion and the country after that he had routed the five fierce Tamil tyrants in open
A weight equal to five suvannas, according to the Abhidhánappadipiká. It seems, however, to be applied to different quantities.
f Saccakiriydi. Declaring a truth solemnly, and invoking the accomplishment of some benign object by virtue thereof.
i Shrines containing relics which were articles worn or used by Buddha in his lifetime, in contradistinction to Saririka or bodily relics:-e.g., in the ease of Buddha, the Tooth-relic and the Collar-bone relic are Saririka; the Alms-bowl and the Bodhi-tree, &c., are Paribhogika. The sixteen holy places alluded to in the text are Mahiyaggana, Nagadipa, Kelaniya, Adam's Peak, Diváguhá, Díghavápi, Mutiyaggana, Tissa Mahá Vibára, Mahá Bodhi, Mirisavęțiya Dágoba, Ruvanvęli Mahá Sęya, Thúpáráma, Abhayagiri, Jetavana, Sęgiriya, and Kataragama.
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battle. Thereafter did that chief of men (Dhátusena) protect the religion and the land after that he had prevailed over the six Tamil kings with their mighty men. Likewise also the great Vijaya Báhu protected the religion and the land after that he had routed the Cholians in battle and put them to flight. And even now, Mágha and Jaya, Báhu, the haughty Tamil usurpers, dwell in the Patitthá country," and are destroying the religion of the Master and the viháras and dwelling places therein. Them, even them, do I hope to vanquish and to advance the religion and the welfare of the land. This is indeed a true saying.
“But now shall I speak of another matter. The renowned and prosperous kings of Kosala and others hearkened to the discourses of the Master while he yet lived, and beheld divers miracles; and their desires were thus fulfilled. And Dhammasoka, the mighty king, and others who arose after Buddha was dead, beheld also the wondrously created form of the Supreme One, and they all, even each of them, made their lives worthy. And when the chief of the world had finished his ministry as Buddha, and had laid him down on his bed of final emancipationt in the garden of the Mallas, many lesser resolves also did he doubtless make above the five great ones, which were to come to pass in future times. Wherefore cometh it that even unto this day all the relics that are of that lord's body, and those that are connected with his memory, do manifest wonders in this world by the operation of his will. Wherefore also it seemeth to me that the Blessed One, the Chief of sages, when he made each separate resolve, and beheld kings in the remote future who were to stand as faithful and obedient followers of the religion which was to last for five thousand years, with the eye of wisdom beheld he me also among that number. Now, therefore, if it be so that I too have been seen by the Sanctified One, and if I also have been included in the number of those faithful kings and mighty men who have gone before me, and if it hath been ordained that I should crush the enemy in fierce battle and advance the welfare of the religion of the
ܫܰܦ݁ܺܝܫ
Pihiti-rata. The northern country. Hitherto this division of the kingdom has been called Raja - ratha or Raja-rata.
it Parinibhana-maicasman.
it. They are, the three miracles in connection with the severance of the branch of the great B6-tree; the miracle at the Thipáráma on depositing the Collar-bone relic; and the miracle of the Ruvanveli Dágoba on depositing a drona full of Buddha's relics. See Mahávagsa, chap, XVII.

CAPTER LXXXII. 279
land and the kingdom, then indeed would it be well if this 40 Tooth-relic should now manifest to me a miracle whereby I may be assured.' And when the king had thus made an end of speaking he stood in deep thought.
And at the selfsame moment the Tooth-relic leaped from his 41 lotus hand into the sky, shaped like a crescent, creating a likeness 42 of the great Sage, of exceeding beauty, and lighting the whole city with the thick rays of six colours that sprang therefrom. And after that it had manifested this great miracle and delighted 43 the king it descended from the sky and lighted on his hand.
Then the whole city was filled with confusion because of 44 the cheers and applause that rose from all sides from among 45 the great multitude of people and the great body of the priesthood, who rejoiced at the wonderful miracle that they had witnessed.
And the great king, great in understanding and power, pro-46 claimed himself boldly in the midst of the great assembly in this 49 wise: “This day hath new life been given unto me; this day hath my life been made noble; and on this day hath my life become fruitful. Through the power of my merit have the people seen this day such a miracle, and have heaped for themselves a great store of merit. And now know I that I also have been numbered among the kings of former times who followed the religion of the Sage and who have been celebrated by their virtues.’’
And after this the lord of the land offered unto the Tooth-relic 50 the sixty-four royal ornaments, including his crown and his bracelets and such like. And then he placed it with great care 51 in the receptacle that he had made of gems, which was kept in 52 the dazzling casket of gold, which latter he again put with much reverence in the beautiful casket of great value that was made of silver.
Thus did the king enclose the Tooth-relic with all care and in due 53 order within the three caskets, and place it in the temple of the relics. And he held a great feast in honour thereof for seven days, during which time offerings were made to it of the seven kinds of jewels, and garlands and perfumes and eatables of divers kinds.
Thus endeth the eighty-second chapter, entitled “The Exhibition of the Tooth-relic Miracle,' in the Mahávagsa, co. မျိုးစ၏ equally for the delight and amazement of good men.

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CHAPTEER LXXXIII.
Nè; OW from that time forth all the people who dwelt in Lanká saw the power of the king's merit that it was exceedingly great, and conducted themselves towards him with respect and fear and with pleasure and affection. Nor could they at any time make light of his commands. The rulers also of divers other countries, whose minds were drawn to him by the regard that they had for his dignity, sent every man presents unto him.
And those men who were worthy of being beheaded, this king suffered to escape only with chains and imprisonment, after that he had sorely rebuked them. Them also who were worthy of being cast into prison, the king, in his mercy, rebuked, and inflicted on them a suitable punishment. And those who were doomed to be banished, the lord of the land, like the great lawgiver Manu, fined in a thousand pieces of money. On them that deserved to be fined he frowned only, and brought them back to the path of duty by rebuking them in divers ways. And by the power of his might and his great kindness he began to break the power of his enemies in Lanka, especially of those who had betaken themselves to the fastnesses in the mountains and divers other strongholds, and were not conquered by the king, his father, who had vanquished the terrible foe. And he gave himself no trouble, but, as he was seated on his throne, wholly brought into submission under him the princes of the Wanni" of Sihala, who were possessed of men and materiel in great abundance,
And this king of men caused all the brave and lion-hearted Sighalese of the three Sihalas to assemble themselves together, and pleased them greatly. And he strove to harass the chiefs among the strong men of the Tamils who had built themselves fortresses and taken hold of divers parts of the country. With this end in view, he armed the Sighalese and sent them on all sides in search of battle, like lions among the furious elephants. And the strong and mighty men of the Sinhalese made frequent attacks on them, like unto Garulas, and harassed the strong men of the Tamils, that were like serpents,
率 Varia-rajaka. This is the first time this word occurs in this work. it A fabulous bird-the enemy and destroyer of serpents. See note on chap. L., v. 27.

CAPTER LXXXI. 281
Now at this time a host of forty thousand strong men of 15
the Tamils and the Keralas, under the two Tamil kings Mágha and Jaya Báhu, had dwelt for a long time in the land, committing deeds of violence; and they held the fortresses that they had built at these and other places; namely, the rich and famous city of Pulatthi, the village of Kotthasáraka, Gaggátațáka, the village Kákála, the country of Padi, Kurundi, Mánámatta, Mahátittha, and also Mannárapattana, the port of Pula.cceri, Válikagáma, the great and rich country of Gona and of Gonusu, and the port of Madhupádapa and Sikara also. But being sorely pressed by the mighty men of valour among the Siphalese, they could not any longer abide in their places for fear, and so made haste and entered the city of Pulatthi, and took counsel there among themselves in this wise: “Verily, Parakkama Báhu is a king of great might and renown. And is there any one on earth who can withstand his authority? Even the princes of the Continent are now gone over to his side, and all the Siphalese, of a certainty, have remained faithful to him only. Yea, even some of our own Tamils are among his servants. What need is there then that we should speak of any others? What therefore is now meet to be done? The greatness of our glory has even now faded like as the glory of the fireflies fadeth before the glory of the rising sun. It is impossible that we could any longer dwell in the island of the Sihalas. Let us therefore return to the Continent.'
And when they had thus determined in the assembly, they took to themselves elephants and horses, pearls and jewels of great value, and royal crowns, and all the vomen of the king's household and their ornaments and chests of silk. And all such things of any value as they could lay their hands on they took with them, and hastened out of the city for fear. And by the power of the king's good fortune confusion fell upon them, and they were bewildered and knew not by what way they went. And indeed it so came to pass that they took the western gate for the eastern gate, and, proceeding thereby, brought themselves to Kálavápi, where the army of the Sighalese lay encamped. And alas ! they sacrificed there not only the goods that they carried away with them, but every man his life also to the mighty men of the Sighalese, and thereby fulfilled the end that the king had in view.
Thus did the Sighalese get back their riches in great heaps;
and from that time forth they became as prosperous as before,
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just as the inhabitants of Mithilá (in the days of old) became the possessors of the riches that about a hundred kings had cast away in fear."
And when the king had thus destroyed the strange enemy by the power of his might, he took heed to himself to secure the
prosperity of the whole island of Lapká.
But when the king had reached the eleventh year of his reign, a certain Malay prince, known to all men as Candabhánu, landed with a fierce band of Malays, and deceived the people saying, “Werily we also are Buddhists.' And these wicked men, who landed in divers ports, shot poisoned arrows, like terrible snakes, on whomsoever they saw, and ceased not to harass them. And they ran hither and thither about the country in great fury, and laid waste the whole of Lanká. And as the fury of a flood of water had laid waste the place that the fire and lightning had already destroyed, even so did the Malays harass Lagká that Mágha and the others had already harassed.
Thereupon the king sent his nephew, the valiant prince Wira, Báhu, with an host of strong men against the Malays to do battle with them. And the great and terrible Wirá, Bahu, who was like unto Râhu in appearance, utterly destroyed Candabhánu (the moon-beam’) in the field of battle (as Ráhu destroyeth the moon) in the sky. And he placed valiant men from among the Siphalese in divers places, and began the fight with the strong men of the Malays. And in the battle which ensued, the arrows, tipped with poison, that were shot quickly from engines by the fighting men of the Malays, fell in plenty amongst them. But the mighty men of the Sighalese, who were skilful marksmen, brake them in pieces with their sharp broad arrows. And like as Rámá slew, the Rakkhasas, even so did Wira Báhu slay in battle the strong men of the Malays in great numbers. And in hisgreat fury did Víra Báhu again and again lay low the forces of the Malays, even as the tempest layeth low the forest.
And when he had thus fought against the Malays and driven them from the country and delivered Lapka from the enemy, even untothelength and breadth thereof, he went up to Devapurat and worshipped the lily-coloured god: there, and made divers offerings unto him.
* Referring to one of the incidents narrated in the story of the Ummagga Játaka.
i Dondra Head
i Vishnu, the remains of whose temple still exist.

OHAPTER LXXXIV. 283
And he himself caused a monastery to be built there, which was called Nandana ('The Delight), because that it gave
delight unto the people. After that he returned to the city of Jambuddoni and went up into the presence of Parakkama Báhu, who was filled with great joy at seeing him.
And the king Parakkama Báhu, whose glory was spread through the whole land, after that he had carried on many wars and destroyed all the terrible hosts of the enemy, enjoyed in peace the pleasure of victory.
Thus endeth the eighty-third chapter, entitled “An Account of Victories over hostile Kings,' in the Mahávaņsa, composed equally for the delight and amazement of good men.
CHAPTEER, LXXXIV.
is ND after this the king, who was well versed in the laws of え/ R Manu, separated and marked out, as they stood before, the lands and houses and fields that belonged to private families by inheritance, from which the stranger, their enemy, had kept them out for a long time, and caused them to be restored to their rightful owners. Likewise also he ascertained and fixed the lands and gardens and other substance that had been dedicated to Buddha and the Dhamma, and the lands that were given for procuring what was needed for the support of the priesthood, and the lands that belonged to the chapters and priests separately, and the lands that belonged to the eight establishments and also to the Parivenas. And these he caused to be restored accordingly. In like manner also he ascertained and established each in their place the five orders of menials and the ten orders of menials that belonged to the royal households. And the lord of the land so ordained the affairs of the kingdom that all the inhabitants of Lapká prospered and became exceeding rich, and the whole country abounded with food.
And with great care he expelled from the priesthood all such lewd monks as had led indiscreet lives from the time of the former kings, seeking their living by unlawful means and conducting themselves according to their own pleasure. And thereby purged he the religion of the perfect and supreme Buddha. And the king sent many presents to the great country of the Colas and brought therefrom priests of great eminence, learned in the three
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Pitakas, and endued with piety, and of great purity in their life; and by this means he united the two sections of the church" in Tambapaņņi.
And it came to pass that of the many and pious priests who dwelt always in the country of Tamba, there was a certain great elder known as Dhammakitti, who had become famous by his great zeal and piety. And when the king heard that a lotus, had once sprung up in the path of this elder as he went on his way begging, he was greatly astonished, and sent religious gifts and offerings of perfumes and sandal ointments and such substances that were touched against the Tooth-relic, and other royal gifts also to the Tamba country, and caused the great elder to be brought to the island of Lapká. And when the king saw him he was glad and rejoiced greatly as if he had seen an Arahá,f and made great offerings unto him, and ministered carefully, with the four requirements of a monastic life, unto him who was a vessel worthy of offerings and honour.
And as the king was desirous of preserving the church which he had nurtured and raised up, he built round about the city many monasteries for the whole Order in common that were fit places for the abode of the eight great elders of the eight establishments and for learned and thoughtful elders who dwelt in villages and in the forests. And these were buildings of great breadth, and were adorned with many mansions composed of open halls in great number, with ponds of divers kinds, and covered walks surrounded by gardens of fruits and flowers that served as retreats both by day and night. And these monasteries he dedicated unto them, and caused a great feast to be held afterwards, at which offerings were made of all things that were needful unto the priesthood.
And after this the king gathered together the great body of the priests who dwelt in the villages and forests, and chose from among them such as strove diligently after purity of life, such also as practised the Dhutasigas, such also as were accustomed to the practice of austerities, such also as were endued with rectitude and the like virtues, such also in whom were implanted the
* Ubhaya-sdisanani. “Both the churches.' I believe the Mahá Vihára. establishment and the establishments of Abhayagiri and Jetavana are meant. See chap. LXXVIII., vv. 20—23.
† Arhat.
Sanghdrdima. A term generally applied to large religious establishments.

oHAPTER Lxxxv. 285
principles of a virtuous life, yea, all these did he choose; and after that he had caused an abode in the forest to be built for them on the mountain Putabhatta" he gave it unto them and ministered unto them. And because of these hermits who practised severe austerities he made it to appear as if there were Arhats in Lagká during his reign.
Moreover, when he saw that the elders who were learned in the scriptures were but thinly scattered in the island, he brought them hither from India, and the books also that were necessary for them. And he caused the priests of Lapká to be taught in all the branches of religion and logic and grammar and all the other sciences, and made learned men of many priests. Thus did this wise king spread abroad morality and religion among the priesthood, and by that act of faith and devotion did he show his great regard for the departed Buddha.
And his younger brother, even the sub-king Bhuvaneka Bahu, he causes to be taught the three Pitakas and made him skilful therein. And he caused him to expound the duties of elders,f and bestowed the rank of elder, in the midst of the assembly of the priesthood, on those priests who had hearkened to the address, and caused offerings to be made to the elders of all such things as were needful for a monastic life.
And as he sought to obtain the merit whereby he might cross the great ocean of successive life through the eight noble paths, he held great feasts eight times; namely, in the third, the sixth, the eleventh, the twelfth, the seventeenth, the twenty-first, the twenty-seventh, and the thirtieth year of his reign. (And these he held in this manner.) He caused a great building to be raised on sixty pillars, and finished it with a great open hall of exceeding beauty that ran all around it. And after that he had adorned it with beautiful cloths of divers colours he caused a great multitude of priests to take up their abode there in rows. And because of his great love for the priesthood he caused great offerings and ministrations to be made unto them daily in his name, and bestowed the rite of ordination on many novices. And after that he caused the ranks of elder, chief elder, incumbent of temple, and such like high offices, to be bestowed on priests. Then he caused numerous articles that should be held in common by the Order, and were of great value, and divers goodly things that were necessary for priests, to be gathered together in heaps of the size
* Palabatgala i Thera Danuman.
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of great elephants. And the lord of the land first gave royal gifts of the things that were necessary for priests to the chief elders and incumbents of temples, and then he gave the eight things that were needful for the monastic life to all those elders and priests who had completed the term of dependence on a spiritual teacher, in their due order. Thus did this king, the greatest of men, cause the great and noble feast (of ordination), perfect in its eight requirements, to be held for seven days at a time. After this also he caused the feast of ordination to be held many times, and made the religion of the Conqueror to prosper.
And, like as the moon produceth nectar and swelleth the expanse of water in the ocean, so did this king thoroughly extend the excellent religion of the Tathâgata, the supreme lord of the true doctrine, by rendering divers services thereunto.
Thus endeth the eighty-fourth chapter, entitled “Services rendered to Religion,' in the Mahávagsa, composed equally for the delight and amazement of good men.
ത്തC
CHAPTER LXXXV.
欲海 ND afterwards the king built the Mahá Vihára in the 驗露 noble city of Sirivaddhana wherein he was born-a
city that could not be compared for its sceneryand endowed it with great possessions. It consisted of stately houses and open halls, of high walls and gates, and was ornamented with Bodhis, Cetiyas, groves, and image-houses. The workmanship thereof was diverse and of exceeding beauty, and it was adorned with great splendour. And in the vast space that extended from the city of Jambuddoni to the city of Sirivaddhana, the length and breadth whereof was about eight yojanas" and one usabha, (the highway was) made even like the face of a drum, and was covered throughout with sand, exceeding fine and soft. And the divers flags and banners which ornamented the sides thereof were so great in number that they seemed to hide the rays of the sun; and rows of plantain trees were placed along the length thereof, with divers vessels for water, of exceeding
* According to Childers the yojana, is about equal to twolve miles. But see Abhidhána P. v. 196.

CEAPTER LXXXV. 287
beautiful workmanship, filled with ornamental flowers. And within this vast space the chief of men caused royal arches to be raised, one at every space of five cubits, at every space of ten cubits a cloth-arch, and at every space of hundred cubits a stately house of great size, consisting of three stories and lofty spires, and containing images of the supreme Buddha,-all finished with paintings of exceeding great beauty.
Afterwards he ornamented the vihára, with many painted arches round the circuit of the vihára wall,of great size and beauty, arches that looked contemptuously on the beautiful bow of the chief of the gods;" with white parasols that looked like the moon in her fullest splendour, and beautiful flags of five colours and divers shapes, like beautiful dancers dancing in the firmament of heaven; with rows of splendid halls glittering with jewels, like beautiful rows of mansions that were come down from the world of gods; with numerous images of Brahmas dancing in rows with parasols in their hands, that were moved by instruments; with moving images of gods of divers forms that went to and fro with their joined hands raised in adoration; with moving figures of horses prancing hither and thither with the beauty of waves, rising and falling one after the other in the great sea; with moving likenesses of great elephants, clothed in the trappings of elephants, making men doubt whether they were not rainclouds that had descended to the earth; -with these and divers other shows of this kind which delight the world, and are used at feasts, did he make the vihára exceeding attractive.
Then again the king commanded all the priests and novitiates and the lay devotees also, male and female, who were dwellers in the island of Lagká, to wait for the procession in great crowds without the vihára, and around it, at the space of a league from each other, raising shouts of applause and uttering the praises of the supreme Buddha, and holding in their hands offerings, flowers, and such like things that were needful at feasts in honour of Buddha; and (he likewise commanded) all others, men and women who knew the value of the three sacred gems, to adorn themselves in their best apparel (and to tarry for the procession) with things that were fit for offerings. And the king also, moved by great devotion, decked himself in all the royal ornaments and, in the midst of his four-fold army, placed the two relics of the Tooth and the Alms-bowl in a carriage of great
* Indra's bow.
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splendour, decorated with all the ornaments of an equipage. Then he caused rows of men to carry before the procession these articles and divers others that were used at feasts; namely, banners of gold and banners of silver, water-pots of gold and water-pots of silver, chowries of gold and chowries of silver, caskets of gold and caskets of silver, beautiful fans of gold and fans of silver, pokkharanis" of gold and pokkharanis of silver, and flower vases made of gold and flower vases made of silver. Then the king, followed with the sound of the five instruments of music and forming a procession of great magnificence, carried the relics by stages along the decorated highway into the city of Sirivaddhana, and placed them on the seat that was prepared for Buddha in the spacious ornamented hall that was built in the
middle of the vihára, and caused offerings to be made thereunto
by the divers people (who had assembled there).
And when the morning was come all the people arrayed themselves in their best garments, and, being exceeding desirous of gaining merit, went up with flowers of the jasmine and champac and ironwood, and other kinds offlowers of divers hues mixed with flow ars of gold (leaf) and the like, and devoutly made their offerings to the Tooth-relic and the Bowl-relic. And they made. offerings also of many heaps of sweet white rice that looked like heaps of glory that had long gathered around the great king, and of divers kinds of fruit, such as plantains, jak, mango, and the like fruits that were exceeding ripe, sweet, and luscious. Then the king himself, in like manner, made offerings of divers kinds to those two noble relics; and then he who was taught in all good manners ministered unto the Order and carefully provided
them with food and drink,-food hard and soft, and drink that
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could be sucked, and drink that could be swallowed. And the lord of the land, who was exceeding delighted on that occasion, bestowed on several hundreds of priests the eight things that were needful for monks. Afterwards, throughout the three watches of the night, he illuminated the vihára all round with lacs and crores of lighted lamps fed with perfumed oil, and with garlands of divers lamps perfumed with camphor oil, so that the whole face of the land looked like the firmament that was studded with stars. And the lord of the land held a feast in honour of
Buddha, to which all men were drawn by the sweet songs of
Pokkharani is a lotuspond. These were probably miniature representations of it.

CHAPTER LXXXV. 289
singers and the dances of many dancers as they danced in divers characters on the excellent stages that were raised here and there, -a, feast the tumult whereof was greatly increased by the sound of the five musical instruments which, like a blast proceeding from the sea of his merits, sufficed to drown the roar of the ocean and to put to shame the thunder of the clouds,- whereat also the voice of religion was heard from pulpits reverently set up by the faithful at divers places, whereon sat preachers of the sacred law, who, with beautiful fans in their hands, proclaimed the good law that convinced the hearts of the hearers thereof.- a feast which also was made pleasant by the shouts of the four classes of Buddha's disciples, who went hither and thither viewing all things with admiration and congratulating each other as they praised the virtues of the three sacred gems, exclaiming, “Oh, the Buddha! Oh, the Dhamma ! Oh, the Saigha !”-whose praises also were sung in strains like those of the Nandist by the masters of the ceremonies as they stood in crowds on every side invoking the blessings of Buddha.
And for seven days the lord of the land held this great feast in honour of the three sacred objects (Buddha, the Law, and the Church) in such a manner as if he were showing here (on earth) how even the chief of the gods held the feasts of Buddha in heaven, and as if he proclaimed how the kings of the olden time, the great rulers of the Sinhalese, held their feasts in honour of the Supreme Buddha, and as if he proclaimed to all men how the perfections of the Omniscient Buddha, like unto the wish-conferring tree of heaven, yield fruit in and out of every SeSO
And afterwards when he (the king) had made the Mahá Wihára, the property in common of the brethren, he dedicated it to the great and thus filled the measure of his merit and his fame.
Thereafter the king built a parivena adorned with lofty mansions, which was called Parakkama Báhu, after his name; and
when he had furnished that vihára S with furniture that was 5
Monks, nuns, lay disciples, and female devotees. Speakers of prologues in a drama, or panegyrists. Bali-bhojakajetha. This is an obscure word; but I believe it is meant here for the chiefs of servers or managers in festivals, who were entitled to enjoy the surplus or remains of food offered during the ceremonies.
SI have inserted the original words to show that “parivena" and "vihára ' are often used indiscriminately to mean a monastery.
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suited to it, and endowed it with many fruitful lands, he held a
great feast (at its dedication).
The king also caused the parivena, Bhuvaneka Báhu, called after his name, to be built at Billasela Vihára, by his sub-king, which was adorned with mansions, halls, and the like buildings. In the same way as was before related (of the Málha Vihára) at the city of Sirivaddhana, he devoutly held a great feast in honour of three Sacred Objects for seven days, whereat he gave
gifts of all things meet to be offered thereto.
And again the king caused a large vihára to be built by that same sub-king in the noble city of Hatthigiri; and when he had also built a beautiful parivena (there) on his account, called Mahá Mahinda Báhu, he held a great feast, and thus heaped up much merit.
And he made great repairs to the decayed temple of five stories that was built aforetime by king Yatthálatissa in the excellent city of Kalyāni; and he finished it with plaster work and restored it to its former state. He also repaired in the selfsame city, the house wherein the sleeping image of the King of Sages lay, and also the image-house called the Tivasika. There also the lord of the land levelled the square courtyard of the great Cetiya and paved it in proper order with broad stones.
Moreover he constructed in a proper manner a large open hall in
the front thereof. And after this the lord of the land with great devotion, made offerings of flowers, lamps, and food at the feasts that were held by him in honour of the Bodhi, the Cetiya, and the supreme Buddha-offerings of no common order, many in number, and pleasing to the people-and obtained merit (thereby). Furthermore, the king caused a beautiful grove of cocoanuts to be planted in his name, nigh unto the vihára, and dedicated it thereto, that so a feast of lamps might be held in the vihára daily. Again, at the vihára named Hatthavanagalla, f where the king Siri-Sasighabodhi gave his head away unto the beggar that came to him, and whereon the king Gothébhaya then built a circular relic-house of two stories, yea, even that relic-house did this lord of the land turn into one of three stories adorned with a lofty pinnacle of gold. And at that selfsame vihára, on the place where the dead body of the king his father was laid (on the funeral pile), he built a beautiful Cetiya, and afterwards built an image-house with eight sides in the same place, and fixed a stone statue of the supreme Buddha there.
o Kurunégala. Attanagalla.

CHAPTER LXXXV. 29.
Now there lived one who had received from the blessed chief of the world, the Supreme Buddha, in his lifetime, as an inheritance, his great Passulküla robe," and on his death had reigned over the kingdom of righteousness. ý And when he had heard that there was but one relic of the tooth left of that son of Buddha, the Elder Mahá Kassapa, and that, in times past, had reached Tambapanni in due course, and was yet preserved in Bhima-titthat Vihára in the district of Paica-yojana, this great king conceived a strong love and regard unto the elder who had the charge thereof, and proceeded to that great vihára, with his four-fold army. And it rejoiced him to see the noble relic that was there, insomuch that he reverently kept up a feast of relics for three days with sweet-smelling flowers of divers kinds in great plenty, and lamps, incense, and food in great abundance.
And it came to the ears of the lord of the land that at the noble city of Devanagara, which is like unto a mine of merit, there lay decayed the temple of the lily-coloured god, who is the king of gods. And indeed it was an ancient temple, in that it had been built many years ago. And, he went up to that beautiful city, and made the temple of the king of the gods that stood there to look as new and bright as the palace of Sakra, and made it like unto a storehouse abounding with all wealth. And after that, the chief of men made that city to abound with all prosperity, and to be as goodly as the city of the gods (Devanagara). And he ordained that an A'sálhi festivalS should be held every year in that city in honour of the god.
Then the great king came to the noble city of Jambuddoni, and, round about the vihára, Siri-Vijayasundara, that the king his father had built, he raised lofty walls and gates, and repaired and renewed the three-storied relic-house. There also he set the Tooth-relic of the great Sage on a high and costly throne, and, in the same manner as has been told above, he held for seven days a great feast in honour of the three Sacred Objects, a feast that ensures all prosperity.
And he (the king) longed every day to behold a beautiful picture of the Blessed One-a perfect likeness of the Master as
* A robe made of cast-off cloth found on dunghills, the wayside, and sắch like places. * † Bentota.
i Vishnu. The epithet alludes to his colour which is that of the blue lily. SA festival held in the month A's.dilha (June-July).
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95 he was in his lifetime. So the chief of men employed many 96 skilled painters to paint on a beautiful cloth a surpassing likeness of Buddha, as the Blessed One appeared on earth when he walked on the great bridge of gold and gems." Thereafter 97 the king, being liberally minded, assembled the whole body of priests who were dwellers of Lanká, and the great body of his 98 people also, and, in the manner described above, caused a great feast of Buddha to be held in the city of Sirivaddhana for seven days. 99 And when the king had heard of the exceeding great merit that was derived from the bestowal of the Kathina, robe, if he 100 was greatly pleased, and he thought to himself thus, saying, “An 101 excellent gift of eighty Kathina robes must I indeed give in 102 memory of the eightyglorious chief disciples of him who standeth like a solitary bridge whereby men could cross the boundless and awful ocean of transmigration,-the banner of the proud race of the Sakyas, whom all mankind do honour, -the lord of the earth, the kinsman of the earth, and the kinsman of the sun, -a, Rishi, whose senses have been subdued,-a sage, yea, a prince of sages 103 and a teacher.” And when he had meditated thus, the learned king gathered together the inhabitants of Lagká-a great multi104 tude of men and women-and set them all to work to prepare the cotton and other things, and speedily finished the work of the 105 robes. And he caused the eighty Kathina robes to be given in the course of one single day, with all the goods and chattels that 106 were lawful for the priests to use. And he who was well skilled in the proper way of giving gifts, prepared all these things and gave them in charge of all the elders who dwelt at Tambapanni.S 107 And in honour of the eighty great disciples he made eighty 108 great offerings separately on that same day. In this manner did he give to the great priesthood Kathina robes in great abundance on many occasions, and so heaped up great merit. 109 Likewise also the king, whose mind was moved by noble ambition, resolved many a time to dedicate to the supreme
lahd-ratnacankama. The bridge of gold and gems said to have been created by Buddha at Kapilavastu, his birthplace, in order to display his supernatural power before his kinsfolk. See Buddhavagsa for details.
if A robe made for a Buddhist priest in the course of a single day and night at the end of the Was season, or Buddhist Lent.
The Sákya race being considered as a branch of the Solar Dynasty.
S The Kathina robe must be presented or offered to the Sagha, on whom only devolves the duty of selecting one out of their number as the most fitting to become its recipient.

CAPTER LXXXVI. 2锣3
Buddha the kingdom of Lagká. And to this end he adorned the royal palace like the palace of the chief of the gods, and decorated the city befittingly like unto the city of the gods. Then, within the palace, he placed the Tooth-relic of the Great Sage on a costly throne, and when he had assembled the great priesthood of Lapká, he held a high feast with a display of divers chowries and umbrellas, of divers jewelled crowns, of ornaments and cloths, of heaps of divers gems, of elephants and horses, of hosts and chariots, of the sound of divers drums and chanks, offlags and banners, of rows of plantains, of basins of milk, of flower plants, of sweet flowers, of divers gorgeous litters and the like, of divers kinds of excellent rice, of divers kinds of cakes, of lamps, incense and perfumes, with these and the like things for public display, worthy of a king, did he reverently hold a great feast for seven days at a time.
Afterwards this eminent king with his four-fold army proceeded to Samantaksita, the crest-jewel of mountains, and there worshipped the footprint of him who is the god of gods, the king of righteousness, the teacher,-a footprint worthy of the honour of gods and other beings. And, being moved thereto by faith, he gave unto that famous shrine a district that extended about ten leagues around that noble hill, and contained many gems, and was full of people, both men and women. And afterwards he again offered thereunto jewels and ornaments.
Thus did this wise king, who had faith in Buddha, raise heaps upon heaps of merit, as if he raised a bridge to cross the ocean of transmigration or a ladder to ascend to the world of the gods,
Thus endeth the eighty-fifth chapter, entitled “The Performance of divers Acts of Merit,' in the Mahávapsa, composed equally for the delight and amazement of good men.
CHAPTER LXXXVI. OREOWER the king thought within himself, saying: “Indeed it seemeth right to me that I, who am the ruler of the whole of Lapká, should journey throughout the land and worship the holy shrines therein with great devotion, that so I may perform works of merit and benefit the people; (but inasmuch as I am not able to do so), who is there among my ministers that hath the power and wisdom to heap up this wealth of merit for me and to benefit the people of the land
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according to my desire? This minister of mine, even Devарpatiraja, hath, until now, always conducted himself with reverence and affection towards Buddha, the Law, and the Priesthood. (Great, indeed, is his piety ;) for once he prayed that he might become a Buddha and planted a cocoanut, having earnestly prayed and resolved (that some sign should be shown him that his desire would be fulfilled), and lo, there opened up three buds from the three eyes thereof. And again, a second time did this minister pray, saying, “ May I become a Buddha' after that he was so overcome with compassion for a beggar, and had offered him all his substance, yea, even his wife and children. This selfsame man, therefore, is he who will understand and fulfil all my desire.' And when he had communed with himself in this manner he sent and spake unto him, saying, “The path that leadeth to Mount Sumana" is exceeding difficult to pass through, because that it is stopped in divers places by marshes and water and focks, as if the wicked Mára, the tempter, had placed them there. To the inhabitants of the eighteen countries, who go thither to worship the footprint of the Sage and to acquire merit thereby, the journey is great and toilsome. Do thou, therefore, restore that road and put it into good order.
“Again, at Hathavanagalla Vihára, f where in the days of old a certain great elder, possessed of miraculous power, attained Arhatship, and by the power of his own merit caused both the heaven and the earth to resound with thunder, even there did Upatissa, the king, at that time build a temple of five stories and cover it with tiles of gold. But it hath been told me that that temple hath even now been destroyed by the lapse of time, and that the pillars thereof only remain. Do thou, therefore, my good friend, restore that building also in my name.
“And at the Bhimatittha Vihára, where the king Nissagka planted an orchard, do thou likewise, in my name, lay out a large garden full of cocoanut and other fruitful trees.'
And when he had thus spoken the king commanded him to devote himself with diligence to each special work.
And the minister replied saying, “Yea, be it so,” and then proceeded first to Gaggásiripura. And there he caused a stately image to be made of the god Sumana, complete in all its parts, which he adorned beautifully with ornaments of gold and jewels.
Adam's Peak. i Attanagalla Vihåra. ị Gampola,

CHAPTER LXXXVI. 295
And then, as he was desirous of going from thence to Samantakata, he proceeded and took with him the image of the god in procession, and went to the village Bodhitala," from which place he began the work of building bridges.
And nigh unto the mouth of the Khajota rivert he built a bridge of about thirty-five cubits in length, and another of thirty cubits in length across the same river. Likewise also at Ullapanagámat he built one of thirty-six cubits in length, and at Ambagámas a great bridge of thirty-four cubits in length, very strong and beautiful, so that even elephants and horses, black cattle, buffaloes, and the like could pass over it safely. And on the causeways of these great bridges he caused to be built houses, large and beautiful, and adorned with high pillars and such like. And he assembled a great number of priests together from divers places and treated them bountifully and held a great feast.
In divers other places also he built halls for resting and bridges, and laid down steps of stone in divers ways. He caused the great forest to be hewn down and a public path made; and then he went up to Samantakita, and worshipped the footprint there, and set up the image of the god on the ground within the courtyard of the shrine, and built an open hall over the sacred foot. He also caused a wall to be built around it; and as he was a man of great forethought, he fastened the open hall with great chains to posts of iron, and so made it firm. Then again he honoured the sacred foot with a feast of lamps and the like, which continued
for three days. And he bore a lamp of perfumed oil, even on his
own head, and, on behalf of his master, the great king, walked round the sacred foot, bowing thereunto frequently as he did so, and kept the lamp burning (so that it went not out) for the whole night. And all these things, in due order from the beginning, did he cause to be inscribed on a stone pillar of great height which he set up there with joy, as if he were raising a
pillar of glory to Parakkama Báhu, the great king of kings.
And afterwards, when his purpose had been fulfilled, he informed all these things to the king by the mouth of a messenger.
And after that he went to Hatthavanagalla Wihára, and, in the manner that the king had commanded him, he spent much money and caused a temple to be built with three floors and a lofty pinnacle, and gave it to the great lord Anomadassi, who was a man of great wisdom and understanding. Afterwards, at the
o Botala. t Kado-oya, ! Ulapana. $ Ambagamuwa.
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king's command, he made provision for its support and caused the same to be inscribed on a stone.
Thence this great minister proceed d to the port of Bhimatittha. And there he built a bridge, eighty-six cubits' span, at the mouth of the Kálanadi" river; one of about one hundred yat this't span at the village Kadalisena; one of forty yatthis' span over the Sálaggáma river, S and one of fifty cubits' span over the Sálapádapa river. Thus did he build these and other bridges at divers places where it was difficult to cross over; and likewise also he made numerous gardens and halls for preaching and the like, and did even give away much alms and hold feasts (in connection therewith).
Afterwards this great minister of the king formed a large cocoanut garden, full of fruit and fine shade, and gave it the famous name of Parakkama Báhu; and it extended from the Bhimatițțha Wihára unto the ford of the Kálanadi, a space of about one yojana in width. And as he was an exceeding liberal man he held a great feast arid gave presents to the priesthood of twentysix Kathina robes of exceeding great value, the which, even from the spinning and the weaving of the cotton and the like, he caused to be wrought in one day in the divers villages of the province. And again, as he journeyed through the country, making gifts of robes in like manner, he bestowed on the priesthood six and twenty Kathina robes also.
And when he had caused the great forest Mahálabujagaccha to be cut down altogether and rooted up, he made a fine village thereon and planted a large grove of jak trees near it. And there he made an image-house of three stories, surrounded by a round wall enclosing a Bodhi, a Cetiya, and an Aráma, and made a great feast in connection there with in the king's name.
Even thus did he (the minister) who bore the name of Rájafi fia' perform great deeds of merit; and he returned and informed the king of all that he had done.
Thereupon the king also conceived a great affection for him, and granted many villages which he had formed, such as
The Black river, Kalu-ganga.
t Ayatthi is equal to seven cubits of two spans to the cubit.
į Kehelser. Kehel-lenáva ?
S Salgam gaņga.
| Salruk .
I. Mádelgasvanaya.
A Ksatriya, or a prince of royal blood.

('HAP'''EER ILXXXW. H. 297
Mahálabujagaccha and others, to be held by him and his family. Afterwards the king proceeded to the temple of the relics, taking the minister also with him; and in the midst of the priesthood he made this proclamation, saying, “ Lo! this is my noble minister whose heart delighteth always in the three Sacred Objects and in me. Therefore is this (minister), who hath devoted himself to the interest of Buddha and the king, a dear and beloved (servant of mine). And I also do, therefore, offer unto the sacred Tooth-relic that which is most dear unto me.' So saying, he dedicated the noble minister with his wife and children to (the service of) the Tooth-relic of the Sage.
Thus from that time forth this ruler of the land employed the selfsame noble Devappatirája in making offerings of divers costly things to the three Sacred Gems which are honoured by the world.
Thus endeth the eighty-sixth chapter, entitled “The Causing the Performance of Divers Acts of Merit,” in the Mahávagsa, composed equally for the delight and amazement of good men.
-O-
CHAPTER LXXXVII.
ND now at one time there came a great drought upon Lagká, as if it were a curse; which dried up everything. And when the harvests withered and famine seemed certain, and the inhabitants of Lapká were every where oppressed with terror, lo the king caused divers kinds of offerings to be made to the three Sacred Objects, the Cetiyas, the Bodhis, and also to Nātha, Metteiya, and other mighty gods that were worthy of honour; and he filled Lanká, even every part thereof, with great rejoicing. And he assembled together the great priesthood, and, with the ceremonies that were due, made them to chaunt the Paritta. And when he had duly borne the Tooth-relic in procession round about the city, he prayed and resolved in his mind, saying, “Let there be rain!” And lo! there arose great clouds on every side : and they shone with lightnings; and great thunderings followed, delighting the ears of the whole nation. And the clouds began to pour down rain, and made an end of the great drought, and caused the people to rejoice, and despoiled the famine, and decked the regions around with beauty, and re
freshed the harvests of the land.
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And the dwellers of Lagká praised the virtues of the king and the virtues of the King of Sages, saying again and again, “By the power of Buddha alone do these clouds that gladden our hearts thus give showers of rain. Who, therefore, among the gods, Brahmas, or men, is able to know the greatness of Buddha's virtues? And our king also, he is a man of great glory and great power. There hath been none like unto him, nor shall there be.'
And the king, while he yet protected the religion and the State righteously, and made his own life truly profitable, and enjoyed the pleasures of State for a long time, once sent unto his five skilful sons; namely, Vijaya Báhu, Bhuveneka Båhu, Tilokamala, Parakkama Báhu, and Jaya Báhu, and also unto Vira Báhu, the son of his younger sister-and began to give counsel unto these six in this wise, saying: “Hearken to my words O children. There are in this world three kinds of sons, to wit, the base-born, the well-born, and the high-born." Of these, they who are not able by a virtuous life to enjoy the substance of their parents that had continued in their family for generations, but waste and ruin it like unto the monkeys who destroy a garland, and then wander about in povertyof such do the ancient sages say that they are base-born sons. And they who have inherited such substance and enjoy it as their parents did, and preserve the inheritance of the family, know ye that such men are known as well-born (sons worthy of their fathers). And now shall I describe the other (kind). They who addgreatly to the substance that have come down to the family by inheritance and enjoy the same in happiness, -these wise men are known as high-born. Now, what my father gave to me was but the one country of Máyá only. And after that I had taken the charge thereof I have conquered the two other countries, and included again all the three kingdoms under the dominion of one canopy. Moreover, I have subdued all the Tamils against whom he could not prevail. Even all the Vannian princes who had betaken themselves to the fastnesses in the mountains and other strongholds, and lived (in freedom) in divers parts of the country, have I brought around me. In strange lands also have I caused my fame to spread; and thus have I governed the kingdom for a long time with justice and equity. I obtained royal princesses
“ Avajata, А пијаta, Atijata.

CHAPTEER LXXXV . 299
with gifts from India, and so made even the princes of other lands your kinsmen. The valiant Pandian and Cholian kings, of the lineage of the Sun and the Moon, have sent unto me gifts of crowns and royal ornaments. Of jewels have I gotten me great heaps, even as Kuvera (the god of wealth) got himself the nine treasures, to wit, the Sagkha and the like; and these heaps shall suffice for all of you, not only for the present, but for the future also, that your children's children may enjoy them even unto the seventh generation. By me also have the wicked been restrained and the good defended, and the (divers branches of the) religion of the supreme Buddha made to work in perfect harmony, Therefore have I proved myself a high-born son of the king my father. Children, be ye also high-born sons like as we are In days of old, the sixty-thousand sons of the king Ságara, who was of the lineage of Okkáka, formed as many cities, and divided the whole land of Jambudipa into sixty-thousand portions, and reigned in peace each one in his own kingdom; and again, in the days that are now past did the ten princes divide Jambudipa among themselves into ten parts, and reign peaceably and well. In like manner do ye also, my children, divide this land of Lapká among yourselves as it seemeth good to you, and reign well, advising and counselling one another; but, my sons, let not the stranger, your enemy, see that ye are in the least divided among yourselves.' In this manner did he advise his own sons and his nephew.
Afterwards the king gathered all the chief priests and the people together, and asked them, saying, “Whom think ye among these six princes, my sons and nephew, is worthy of the kingdom?' And when the chief priests heard these words they made answer, saying: "O great king these thy royal princes, and this thy nephew also, are men of high spirits, valiant, and skilled in all knowledge. They all are experienced in war, and have destroyed their enemies, and have protected the religion and the State, and are, indeed, worthy to govern the kingdom. Nevertheless, the prince Vijaya Báhu, thy eldest son, O king hath, from his childhood, taken delight in the three Sacred Gems. His heart hath ever been inclined to minister unto the priests in their sickness and infirmity ; he speaketh and maintaineth the truth, and is grateful and endued with faith, wisdom, and virtue; he is a help to them that are helpless among the aged and infirm, and full of compassion towards the afflicted. And when he took the government into his hands he released from
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bondage many kinsmen of the priesthood, and many of the common people who had been sent into slavery," and redeemed them by giving gold, jewels, and such precious things to their masters. Even thieves who rob the king's house, after their sentence hath been passed, are wont to come to him without fear or alarm, and escape in safety with their lives, suffering not so much as the loss of a limb. And, O king whenever he saw in the villages men who had become defaulters by withholding the tribute that was due to the king and taking it for their own use, he was wont to give them his own money (where with they might pay the tribute). And as he knew the ways of government, he absolved all those who suffered privation from their dues, and thus gave protection to the people. Even some of the Sighalese Wannian princes who should have been subdued by you are wont to show themselves first to him, and afterwards to appear before you without fear. The high-born wives of your ministers counsel their husbands in all love, saying, “Do ye henceforth continually and steadfastly serve Vijaya Báhu, who will uphold the dignity of our families in the time to come.' It is even said that parents desirous of hearing the sweet lisping voices of their children of two or three years old, ask them, saying, “Whom desire ye to serve?' and they answer, saying, “Wijaya Báhu ; him shall we serve.' It is said also that when children are beaten by their parents in their anger, they go up and make their complaint to him, and that he sendeth unto the parents and adviseth them kindly that they should not any more punish their children of tender years. And after that he had admonished them in this manner, he would give them money out of his own treasury wherewith to buy food for their children. Even like unto the man who hath eyes to see, and while he yet beholdeth the sky with its full moon, still asketh, saying, “Where is the full moon?' how cometh it, O gracious king that thou inquirest of the priesthood when thou thyself knowest well that thy son possesseth the virtues that are fit to adorn a kingdom. Nevertheless, O good and great king hear us. This prince possesseth indeed auspicious signs that fit him not only to govern the island of Lapká, but even the whole land of India.”
And when the king heard these and many other praises of his son from the mouth of the priests, his eyes were filled with
* It appears to have been the custom for a debtor who could not satisfy his creditor to work under him as a slave. A custom akin to this is said to cxist in Siam.

CHAPTER LXXXVI. 30
tears of joy, and he called affectionately unto his son Vijaya Báhu, and set him on a seat near him equal to his own. And then the great king directed him regarding all the things that he had left undone in the church and in the kingdom, in this wise: “ The Ratanávali Cetiya hath the stranger, our enemy, destroyed : do thou, therefore, build it up and adorn it with a pinnacle of gold. That city of Pulatthi, the former capital of the kings of Lapká, the noblest gem on the brow of cities, do thou restore to its former condition, with walls and towers, with well-built gates on its four sides, and with a deep moat surrounding it; and there, in the former Relic-house which was like unto a beautiful mansion in heaven, do thou place the two relics of the Tooth and the Alms-bowl; and remember that I also am desirous of holding the feast of my coronation in this city of former kings. Do thou also take the whole congregation of priests who are in the three divisions of Lapká, as also the great body of thr people, to Sahassa-tittha," and, with gifts and offerings, hold a feast of Ordination in the Mahávaluka river; and do thou thus cause the religion of the Conqueror to prosper.'
And when he had spoken these and such like words, and had
told him all that was needful to be done for the advancement of the church and the kingdom, he placed the government in the hands of his son.
And after that the king gave unto his charge the other five princes, and the two relics of the Tooth and Alms-bowl of the great Sage, and the congregation of priests, and the whole body of ministers, and the land of Lanká.
Thus endeth the eighty-seventh chapter, entitled “The Handing over of the Government of the Kingdom,' in the Mahávagsa, composed equally for the delight and amazement of good men.
—--
CHAPTER LXXXVIII. As ND the princet Vijaya Báhu, whose mind knew not any SA fear, consented to it, saying, “Be it so!" and he took upon himself the weight of the government. And then he thought to himself, saying, “To the king, my father, even while he yet liveth, shall I show myself his high-born son.” And so,
* Dástota.
t He is called “king" in the text; but as he was only vested with the administration of the government while his father held the actual sovereignty, I have rendered the word Rajd by 'prince, in order to avoid confusion.
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among the seven things that were needful for the king's work of government-to wit, the lord, the minister, thefriend and othershe began to search him out a man meet to be the king's friend, -one to be trusted, one wise in counsel and faithful in adversity, one that lied not but made himself pleasant. And he considered the matter ofttimes, saying, “Who indeed is there now that suiteth me?' And he bethought him, saying : “Surely Wira Báhu the Governor liveth, the son of my father's younger sister, a wise man endued with many virtues and skilful in all business. From our childhood, when we played with each other in the sand, even until now, have I known him as one that trusteth in me as (he hath likewise trusted) in all good men. (Our friendship, moreover, is so great that) he endureth not to abide anywhere without seeing me, nor can I endure to abide anywhere without seeing him. And he is endued also with powers of mind and body exceedingly great, and striveth always, as I do, to further the welfare of the church and the kingdom. And therefore fulfilleth he all things that be needful in a friend.' And so he sent unto him and gave him the place of a faithful friend. Then he thought to himself, saying: “It is indeed meet that I should begin my
work with a most noble act of merit, that will draw the minds of
men thereto. The two relics of the Tooth and the Alms-bowl have been committed to my care. It behoveth me, therefore, to build a new temple for them; but inasmuch as the old house of the Tooth-relic that was built by the king my father hath fallen into decay, that shall I restore and renew.' So he brought together, from divers places, a great number of artificers skilled in all kinds of craft, and many other workmen also, and thus caused repairs and improvements to be made in them so that they looked two-fold more beautiful than the former works. And when he had rhade an end of all the work of the Tooth-relic house, which lookéd as beautiful as a mansion in heaven, he placed therein the two relics of the Supreme Buddha, and ordained that honours and offerings should be paid thereto daily, greater than had been paid hitherto, and that his own watch should be duly set over them.
And from thenceforth the prince so behaved himself that the
love that the king his father bore him increased continually and
Satta Rajagdini.-The seven requisites of regal administration, viz., the monarch, the friend or ally, treasure, territory, a fortress, an army. Som etimes two more are enumerated, viz., the citizens and the Purohita Brahman.

OHAPTER, II, XXXVIII. 303
was now two-fold and three-fold more (thau it had been at any time before).
And the prince caused his younger brothers, Parakkama Báhu and Jaya Báhu, to tarry always with the king his father, that so he might not have any cause for sorrowby reason of his separation from all his sons. Moreover, he sent for his younger brother Tilokamalla and put him in command of the Siphalese host that held the country which extended from the city of Jambudoni unto the southern sea. And he made him to dwell in the village Mahāvatthala, that so he might protect the king his father on the south side. But as their enemies were wont always to land from the opposite coast at the village Khuddaválika on the north side, the ruler of the land thought that there was none better than his younger brother Bhuvaneka Báhu to defend the country on that side, where fearful battles were always fought. And so he sent for him and gave him the command of the great army that held the northern country, and commanded him to tarry at Sundara Pabbata," to defend the king his father from danger on that side. Then the prince prepared himself and journeyed throughout the country with Wira Báhu, and put down all the evil-doers, and freed Lagká from the enemies that were like unto thorns thereto. After that, when he had obtained leave from his father, he set out, saying, “Now shall I repair and restore the city of Pulatthi."
Then the great and tender-hearted king Parakkama Báhu fol- :
lowed his son, because of the love that he had for him, as though he were borne onward by a flood, albeit that his son had wished him not to do so. Thereupon he bowed down before his father and besought him again and again ; and after that he had turned him back by force (of much entreaty), he proceeded on his journey.
Thereupon the king made a proclamation saying, “Let all men who have any love for my son follow him.' And the king's word was no sooner proclaimed than all the royal ministers of State, all the officers, all the mighty men of valour, all elephantriders, all horsemen and charióteers, were filled with great joy, and prepared themselves, saying, “It is said that our Vijaya Báhu, the Bodhisatta, t goeth to the royal city of Pulatthi to
* Yâpauva.
f This seems to have been a name given him, on account of his many virtues, by the people, of whom he appears to have been a great favourite; and, in history, he is distinguished from the other Parakkamas by this sobriquet.
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restore it. If indeed he goeth, then shall we also straightway go with him.' And so when they had thus prepared themselves they departed (from their dwellings) to go with him. But when certain of the officers and soldiers, by reason of their idleness, wished not to go, it is told that their wives spake thus unto them : “Dear lords, whether ye accompany us or not, we have resolved to follow him who seeketh after the good of his country only ; and we shall dwell in the noble city that shall be built by him.’ So saying, they departed before their husbands. It is also told that even the young children abandoned their fathers who wished not to go, and followed him on that occasion. But when the prince saw that a great multitude followed him, leaving their lands and houses and possessions, he was filled with compassion for them, and exhorted them with many words, and turned back from their journey all such as he thought necessary should be made to tarry behind.
And he took with him as much of the four-fold army as he desired to have, and went up to that high rocky stronghold caled Vátagiri." And on the top of that mountain he built a gloious palace, and surrounded it with a very high wall, and buried all the valuable treasure therein that the king his father had given him, that so it might avail him in time of need. And on that selfsame great rock he built a beautiful monastery, and when he had invited the great elder, the chief of the vihára, Mahánettappásáda, he gave him the charge of that noble building, and held a great feast at the dedication thereof, and made provision for its support.
From that place the prince went to Sumanakita, and after he had worshipped the foot-print of the Sage he came to Gaggásiripura. There he repaired the breaches in the ancient vihára, Nigamaggáma Pásáda ; and after he had made provision for the support of the priests who dwelt there, he arrived at Sindiravána. And there the prince built the vihára. by name Wainaggáma Pásáda ; and after that he built, in the name of the king his father, the parivena Abhaya Rája, to which he gave divers things that were needful to monks, as also lands and other things.
From thence the ruler of the land went to the noble city of Hatthigiri.S. There, at the beautiful Mahá Vihára, that his
* Wagiri-gala. It Gampola. ț Niyaņgampaya. $ Kurunégala.

CEAPTER LXXXVIII. 305
father's royal brother" had built, was the place where his body was buried, -a place that was always to be had in reverence. And as he beheld it'again and again together with the prince Wira Báhu and (in the presence of) the army, he waxed sorrowful, and meditated thereat on the unabiding nature of all earthly things. Then he caused an excellent image-house of three stories to be built and a great image of Buddha to be made there. And then he caused a beautiful likeness of his uncle to be made, and adorned it with every royal ornament, and set it up in the same place. To the image-house, as also to the image of his uncle, he dedicated fruitful lands that were able to produce what was lawful for their
support, and many servants and attendants; and the prince called
it (the establishment) Bhuvaneka Báhu Parivena, after the name of his uncle. Then he turned it into a city filled with people, both men and women, and surrounded it with a wall and a moat and such like works. After that the brave prince departed therefrom and, taking with him the four-fold army, went up to the city of Subhagiri.
Now at this time Candabhánu, the chieftain who had been discomfited and put to flight in a great battle, collected a great number of Tamil strong men from the Pandu and the Cola, countries and strengthened himself mightily, and descended again upon Mahátittha, with his host of Malays. And from thence, that prince, after he had subdued the inhabitants of the Padi, Kurundi, and other countries, proceeded to Subha Pabbata and encamped there. And he sent word (to Vijaya Báhu) saying, “I will surely take the three Sihalas, and shall not leave them
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unsubdued. Therefore, deliver up the kingdom to me, together .
with the Tooth-relic and the Bowl-relic; otherwise make war.'
Thereupon Wijaya Báhu sent unto prince Wira Báhu, and after they had taken counsel together they set their great army in
battle array, and proceeded both of them together, saying, “Oh, 6
that we may this day behold the strength of each other's arms ' And they surrounded the great army of Candabhánu and fought a fierce battle, like unto the battle of Ráma. And that day the enemy's strong men were utterly defeated and put to confusion in the field of battle. And they threw down their arms, and bowed themselves down with fear, and spake flattering words.
o Bhuvaneka Báhu. See chap. LXXXI., vv., 68 et 8eq. t Ruhunu, Pihiti, and Máyá. 91-87 2 R

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And some moved not, but stood still like pillars and prayed for help, and others trembled and wept sore. On that day also the enemy's soldiers fled with fear on every side, some towards the woods, others towards the sea, and others again towards the hills. Thus did he (Vijaya Báhu) fight the battle and put Candabhánu to flight, weaponless, after that he had slain many of his soldiers. And he took his chief women and all his horses and elephants; his sword and other weapons, many in number; his great treasure; his royal chank and the royal umbrella; the royal drum, and the royal banners. All these, however, he sent unto his father. In this manner did he fight this great battle and obtain the victory; and after he had subdued the country he brought Lapká, under the dominion of one canopy.
Afterwards he enclosed that city (Subha, Pabbata) also with a high wall and a moat, and built there and finished a palace of exceeding great beauty, and made provision for the support of the great priesthood that dwelt in that city. And he encouraged his younger brother Bhuvaneka, Báhu, and caused him to stay at Subha, Pabbata as before.
And after this the ruler of the land went to Anurádhapura and cleared the holy places, such as the Thipáráma and others, cutting down the huge forest that had grown around them like unto a fastness that Mára had created, and built up the rampart which was (unto him) like a bridge over the river of (his) desire. And the chief of the land repaired these holy places and made them to look bright, and held a great feast in honour thereof,
And being minded to finish the repairs of the Ratanávali Cetiya, which the king his father had commenced but left unfinished, he made haste and gathered together from their divers dwelling-places all the inhabitants of the city who had left it, and placed there a great body of skilful artificers. And the prince made provision for the support of the priesthood, whose chief was the great elder of Senánátha. Parivena, and established him there to have the oversight of the repairs.
Thereupon the Wannian princes of the Patitthi country brought many gifts and presented themselves before the prince. And he also made presents unto them of litters," and white umbrellas, chowries, and such like, as also the emblems of the princes of the Mahá Wanni, so that they were all well pleased.
Andoli. I believe this is a name for a seat or conveyance with a swinging motion, from Andolayati, to swing or oscillate.

CAPTER LXXXVIII. 307
And then he commanded them to defend that city, and went up from thence to the city of Pulatthi.
And there he sent for the prince Vira Báhu and took counsel with him, saying, “Let us make this chief city a goodly one and fill the four corners of the earth with the incense of our praise.' And this ruler of men then sent a messenger unto his father, who was to speak in this wise:-
“There are now in the city of Pulatthi, palaces, image-houses, viháras, parivenas, cetiyas, relic-houses, ramparts, towers, birdshaped houses," mansions, open halls, preaching halls, temples of the gods, and such like buildings; whereof some are yet standing, although the trees of the forest have grown over and covered them. Others are fast falling, because that the pillars thereof are rotten and cannot support them. Others, alas are bent down with the weight of huge walls split from the top to the bottom, and are tumbling down, because that there is nothing to support them. Sad, indeed, is it also to see others, unable to stand by reason of decay and weakness, bending down to their fall day by day, like unto old men. Some there are with broken ridge-rafters and damaged beam-ends, and some with roofs fallen down and the tiles thereof broken. In some the tiles have slipped through the breaches of the decayed roof, and in others only the walls and pillars remain. Some there are with fallen doors, and door-posts that have been displaced, and others with loose staircases and ruined galleries. Of some buildings there only remain the signs of their foundations, and in others even the sites cannot be distingushed. What need is there of further description? This city, which is now so ugly and displeasing to the eye, we purpose to make beautiful and pleasant, Let the king grant us leave thereto, and let the feast of coronation be held in this great city afterwards'
And the king also, when he heard these things, was much pleased, because that he was himself minded to make it the chief royal city. And he called all his great ministers together, and bade them command all the inhabitants of Laņká that they should each betake himself (to his trade or occupation). Then he gathered together snelters, turners, basketmakers, blacksmiths, potters, goldsmiths, painters, porters, labourers, slaves, outcasts, skilful bricklayers, masons, carpenters, and divers kinds
Addhayoga. Described as a house, the roof of which is shaped like a bird's wing.
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of workers in stone. And again, he gathered together all sorts of blacksmiths' tools, such as bellows, sledges, pinchers, and anvils; and also numerous sharp saws, adzes, axes, wood-cleavers, stonecutters' chisels, knives, hammers, spades, mats, baskets, and such like;-all these tools and materials, and much treasure consisting of pearls, cat's-eyes, and other precious things, together with a great host of people, did he send unto his royal son. Then the prince Vijaya Báhu was much pleased thereat. And in that country which had been lying desolate and in ruins for a long time, he caused the tanks, ponds, dykes, pools, and such like stores of water that had their great embankments breached and broken, to be built up as before, so that they were filled with water, and covered with divers kinds of lotuses, and full of all manner of fish.
And after that he restored many fertile fields which had aforetime produced divers kinds of grain; and he caused the crops everywhere to flourish, and the whole of that beautiful country to abound with plenty. W
And the prince caused the noble city of Pulatthi to be restored to its former state, and surrounded it with a deep moat like unto the sea, and with a circular rampart like unto the Cakkavála rock; and spread abroad over it divers gardens, divers ponds, many viháras and cetiyas, numerous bird-shaped buildings, many palaces and mansions of divers kinds of work, many open halls, numerous temples of gods, divers kinds of towers, many rows of beautiful houses, numerous streets, well arranged gates on the four sides thereof, and beautiful squares and courtyards.
Thus did he make the city of Pulatthi like unto the city of Indra, so that (by the magnificence thereof) it surpassed Mithila, discomfited Kafici, laughed at Sávatthi, vanquished Madhurá, despoiled Báránasi, robbed even Vésáli, and made the city of Campá to tremble.
Thus endeth the eighty-eighth chapter, entitled “The Restoration of the City of Pulatthi,' in the Mahávagsa, composed equally for the delight and amazement of good men.
ബത്ത>−
CHAPTER LXXXIX.
FTERWARDS the prince sent a messenger unto his father, saying, “This city of Pulatthi hath now been built as it was built aforetime, so that there may be in it all things
 

OFIAP"TR LXXXIX. 5Սg
that are needful for a great city. It shineth also now with the greatness of wealth and prosperity. It surpasseth Jetuttara" and coveteth Ságala. And after it hath subdued Supsumáragiri will it deign to notice Sáketa ? And lo ! it also longeth to take Rájagaha captive. And having destroyed Sasikassa, it despiseth even Indapatta, and seeketh friendship only with Kapilavatthu. As Sakka, the chief of the gods, is to the city of Sakka, even so is the king, the chief of kings, to this city. Now, therefore, let it please the most mighty king to come hither and hold the feast of the coronation.'
And when the king heard these tidings from the mouth of the messenger he was exceeding glad. And he surrounded himself with his army and proceeded in royal state and with great rejoicing from the city of Jambuddoni to the chief city. And the prince Vijaya Báhu also went forth a league's distance (from the city) to meet the great king, and accompanied him into the royal city.
Then in that city he (the prince) caused the feast of the king's coronation to be held in due order for seven days, and made an end thereof. And he gave Vira Báhu the charge of that great country, who, after he had been installed in that prosperous city, went with the king his father to the city of Jambuddoni that he might bring the relics of the Sage into the chief city.
And then he gathered the great body of the inhabitants of Lanká together, and made smooth the highway from the city of Jambuddoni unto the noble city of Pulatthi, a distance of about five yojanas. And therein, at the distance of half a yojana from each other, he caused excellent resting places to be built, ornamented with gay flags, rows of plantain trees, arches and the like. And when he had placed the two relics of the great Sage, the Tooth and the Alms-bowl, on a stately chariot, gorgeous and beautiful as a chariot of heaven, he issued forth from the great city of Jambuddoni with a great company of priests ministering around the grand and auspicious chariot of the relics, like a host of Brahmas around the great chariot of B hma. And the magnificence of the procession was much increased by a great concourse that were appointed to perform divers duties, and who went before and after it, shouting Saidhu continually, and bearing in order parasols of gold with pendants of pearls, golden chowries wrought with pearls,
* This and others that follow are the names of famous ancient cities in Hindustan.
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pots made of gold and silver, fans of gold and silver, vases of gold and silver, chanks wrought with gold and silver, caskets of gold and silver resting upon stands of gold and silver, basins of gold and silver, mirrors wrought with gold and silver, bracelets wrought and ornamented with gold and silver, horses of gold and silver, elephants of gold and silver, and lamps, candlesticks and the like of gold and silver. And rows of noble elephants accompanied it, covered with the trappings of elephants; rows also of excellent horses ornamented with all the trappings of horses; and companies of mighty men of valour, arrayed in the ornaments of strong men and armed with divers weapons; and rows of princes and ministers adorned with divers ornaments and arrayed in gay apparel. And those who desired to gain merit followed it shouting: “Oh, this is good! Oh, this is good! Oh, this is good' And many devoted men and women, who led a pure life, ranged themselves around it, bearing offerings and flowers, and pressed on to the front without hindrance, vieing with each other, saying, “I will be the foremost.' And the shouts and cries of the lusty guards of the palace, as they smote each other (in sport) like unto men engaged in fight with each other, filled the place with a tumult. And the music of the players playing on the five kinds of instruments, the delightful sounds whereof spread through all the quarters of the land, added beauty thereto. Bards who sang songs of joy, and minstrels who praised the glories of their king continually, were present thereat. And trained dancers of divers kinds attended it with great zeal, whose dancing and singing it was a pleasure both to see and to hear. And he maintained this great display without confusion, and brought up the procession along the highway adorned for the purpose; and as he came in due course to each resting place that was prepared beforehand, he placed the relics there and performed great ceremonies; and setting forth again in due order from one resting place to the other, he brought up the relics of the great Sage to the chief city of the king.
Then the prince made the whole city a scene of great feasting and rejoicing; and at a lucky hour on a lucky day, when the stars and the planets were favourable, he placed the two relics, with great reverence, on the great throne adorned with divers gems, in the ancient temple of the relics-a temple which was the noblest of temples, and which was as goodly as the palace of the king of the gods in the magnificence of its adorning. From that time forth the prince made thereto offerings, that increased daily, of the four

OEHAPTER LXXXIX. 31
kinds of perfumes; of excellent incense ; of divers kinds of flowers, such as punnaga, miga, pilga, and the like; of lamps without number, that burned with precious camphor; of rows of torches wet with perfumed oil ; of dishes of fine rice boiled in sweet milk; of boiled, sweet-smelling rice in a heap like the top of Mount Kelasa ; and of all kinds of food, hard and soft and such as could be sucked or drunk up. And the wise prince maintained this great feast of the relics, to which the minds of all men were drawn, with the blowing of conch-trumpets, for three months, before he made an end thereof,
And after this the prince determined with himself, saying “The ceremony of Ordination will I cause to be performed at Sahassatittha, without fault or blemish.' And to that end he first sent the prince Wira, Báhu thither, and caused him to build many thousands of beautiful dwelling places for priests, and a large and lofty building also, supported on sixty pillars, shining with decorations of divers kinds and ornamented with arches made of coloured cloth. And when all the four monastic requirements and divers other things needful for the feast of the Ordination were got ready; when all the Wannian princes of divers countries in Patitthá, Rohana, and elsewhere had brought,with all respect, alms of provisions for the use of the great priesthood, such as many kinds of fish, flesh, and the iike, with various condiments and loads of rice, and milk, curd, ghee, honey, treacle, sugar, candied sugar,
and the like, -then did the prince Wijaya Bahu proceed thither
and send an invitation by messengers to all parts, saying, “ Lo we are about to hold a feast of Ordination. Now, therefore, such monks as are well-disposed towards us -be they great elders, middle elders, or juniors-let them, even all of them, endeavour to come to Sahassatittha.' Hearing these tidings, all the multitude of ascetics who dwelt at Tambapanni rejoiced and were exceeding glad; and they all departed, each from his monastery, leaving none behind them, not even a priest in charge of the stores. And the great monks came, all prepared, in due course, to Sahassatittha, and assembled themselves together without delay. And the prince beheld Sahassatittha again and again, and lo ! it was filled with monks; and his mind was thus set at ease. Then did the lord of the land treat the great priesthood full well with dainty meat and drink of the best kind. And he held a great feast at Sahassatittha, and made offerings daily. And he caused the priests who were set to officiate to perform the rite of Ordination on those who sought it, and held the feast of the Ordination for a
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period of half a month. Afterwards he conferred dignities and offices, such as Mahásámi-pada," Mala-pada,t Maháthera-pada, Parivenathera-pada, S and the like on such monks who made the religion to shine brightly, and were worthy of them. The prince then gave them goodly gif, s, as befitted a king, of the eight monastic requisites, to the value of a thousand pieces of money; and to all the other monks also did he make gifts of monastic requisites of great value; and many of the things that were left he sent to the priests of the Pandu and Cola countries. And when he had fully accomplished the desire of his heart, he sent a messenger to the king his father, saying, “Whatsoever merit hath been performed by me with a pure mind, hath been performed on behalf of the king my father.'
And when he had thus caused the rite of Ordination to be performed on many priests within the consecrated limit, that was defined without any fault, even the Udakukkhepa Simá, at the broad ford of Sahassa in the Máháválika river, he caused the religion of the Blessed Buddha that contained the nine kinds of scripture to flourish gloriously.
And king Parakkama Báhu also, the greatest of kings, after he had placed the burden of government on his own son, and by him had performed a great amount of merit during a long period, departed for heaven in the five and thirtieth year of his reign.
Thus endeth the eighty-ninth chapter, entitled “An Account of the Coronation and other Feasts,' in the Mahávay sa, composed equally for the delight and amazement of good men.
-the-ma
CHAPTER XC.
Báhu, reigned over the whole kingdom of Lagká. Now in the second year of his reign a certain man named Mitta, one of his generals, became a traitor. And as this wicked man lusted for the king's power he gained over a servant in the king's household, and by means of this servant whose heart he had deceived by bribes, he caused the king to be put to death
The Great Lc d. it The Chief. The Great Elder. S. The Warden.
1 A space in a sheet of water, duly defined, for purposes of Ordination and other ecclesiastical functions.
t. Nawaiigika Sdisana.
 

CHAPTER XC. 313
one night. And when the prince Bhuvaneka Báhu, the king's younger brother, heard these things he departed from the city of Jambuddoni and entered into a litter which was covered, for fear, and forthwith began to journey to the fortress of Subhácala. Thereupon the men whom Mitta, the wicked general, had bribed from the beginning, namely, the nine wicked and cruel brethren of the Munasfha family, straightway pursued after him and cruelly hurled their pointed weapons against the carriage of the prince with so great fury that the bands and trappings of the litter were all cut away. Thereupon he leaped out from the carriage to the ground and proceeded with great haste to the village Kálagalla without fear. There he took him an excellent elephant out of the stall in which elephants are tied, and mounted him and continued his flight, and after that he had crossed the great river Kolabhinna, which was then in flood, he escaped to the selfsame Subha-pabbata.
Then Mitta, the general, entered the palace of the great king at Jambuddoni; and there, with wicked intent, he sat on the beautiful throne and showed himself to all the people, arrayed in the king's robes and ornaments. After that all the ministers who had espoused his cause gathered themselves together, and supported each other, saying, “The allegiance of the whole army, both of them that are born in the country and of the stranger, shall we secure altogether by a liberal payment of their wages.' And when they had resolved thus, they began first to give wages to the strong men of the Aryan warriors, at whose head was Thakuraka. But they refused to accept thereof, saying, “We have always been regarded worthy of trust; and it is indeed the soldiers of the Sighalese whose allegiance should first be bought with their pay, and whom you should always satisfy by every means in your power.” Thereupon the ministers answered and said, “Be it so'; and when they had caused all the soldiers of the Sighalese to be paid they asked them (the strange soldiers) to accept their wages also. But they all refused a second time, saying, “Let our wages be given to us afterwards : we shall not take it now." Nevertheless the ministers continued to press them hard in every way with reasons why they should accept their wages. Whereupon all the seven hundred Aryan warriors
rose up in a body, saying, “We shall speak (all the words that.
we wish) in the presence of the king; and so they went up to the king's palace. But when they saw Mitta, the general, seated on
the throne there, they stood before him and did reverence to him
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for a moment. Then Thakuraka, a brave warrior, gave a sign to his comrades, and straightway drew out his sharp sword, and cut off the head of the general in an instant and cast it on the ground.
Thereupon there was a great uproar in the city; and all the Sinhalese soldiers who were powerful gathered themselves together and asked the Aryan warriors wherefore they had done this unlawful thing. And they replied, saying, “We have done this in obedience to the command of Bhuvaneka, Bálhu who is now at Subha-labbata. Thereupon all the warriors, both Aryans and Siphalese, joined themselves together, saying, “ Be it so.' Then they brought the chief prince, Bhuvaneka Báhu, from the city of Subhácala to the city of Jambuddori, and anointed him king over the kingdom with great honour.
Thenceforth the king secured the allegiance of both the armies by giving them their wages and other gifts. And he drove away all his Tamil foes, as Kálinga Riyar, Codagaluga, and the others who had landed from the opposite coast, and also removed the Siņhalese Vannian princes Kadalivāta, Iāpina, Tipa, Himiyänaka, and others. And when he had delivered Lanka from the enemies who were like thorns thereto, he dwelt in the city of Jambuddori for a few years, and went from thence to the city of Sublicala, and caused that royal city to be greatly extended and adorned so that it shone with exceeding great beauty, and himself dwelt there.
And the ing gained the love of all his subjects by his just rule, and he became righteous and exceeding devoted to religion. The ruler of men caused all the three Pitakas to be written by learned scribes of the scriptures, and rewarded them liberally, and placed those books in the divers viháras of Iaká, and thus spread the Páli Scriptures throughout the land. Many a time also did the lord of the land cause the feast of the Ordination of priests, which is a blessing to the world, to be held with great pomp and splendour ; and thus did he cause the religion of the Sage to extend and to flourish,-a, religion which is most glorious, and which should be adored by all the inhabitants of the three worlds. He made also great offerings daily to the Tooth-relic, and ministered to the priesthood with the four things that are needful for monks. In this manner did he do good while he yet dwelt at Subhagiri; and when he had governed the kingdom for eleven years he also departed this life for heaven.
And there arose a famine in the land. Then the five brethren

CHAPTER XC, 315
who governed the Pandian kingdom sent to this island, at the head of an army, a great minister of much power who was a chief among the Tamils, known as Ariya Cakkavatti, albeit he was not an Ariya." And when he had landed and laid waste the country on every side he entered the great and noble fortress, the city of Subhagiri.f And he took the venerable Tooth-relic and all the solid wealth that was there, and returned to the Pandian country. And there he gave the Tooth-relic unto the king Kulasekhara, who was even like unto a sun expanding the lotuslike race of the great Pandian kings.
Then the prince Parakkama Báhu, son of that Wijaya Báhu who was surnamed Bodhisatta, and grandson of that great and
powerful king Parakkama Báhu (the second), raised the canopy :
of dominion-that delightful emblem of noble kings, by reason of its cooling shade. It was like unto a cloud that was intended to shelter the people of Laká, from their scorching affliction, and
like unto the orb of the moon ori the day that she is full. And : now he began to consider within himself by what means he :
would be able to get back the Tooth-relic of the great Sage, which all his ancestors before him had adored, from the Pandu country whither it had been taken. And when he saw that there was none other means save conciliation, the lord of the land proceeded with a certain number of crafty and strong men, and went up to the Pandu country, and presented himself before the
king of Pandu. And he pleased him exceedingly every day by :
his pleasant conversation, so that he obtained the Tooth-relic from the king's hands. And he returned therewith to the island of Lagká, and placed it in the old temple of the Tooth-relic at the noble city of Pulatthi.
And the lord of the land took up his abode there, and began :
to reign over the kingdom, and transgressed not the laws of Manu. And he made offerings every day to the Tooth-relic, and was diligent in gaining much merit. He ministered to the priesthood with robes and other requisites; and when he had thus advanced the prosperity of the church and the kingdom he yielded to the power of death.
* He being a Dravida or Tamil, had no right to the name of Ariya or A'rya.
f The names Subha-pabbata, Subhácala and Subhagiri are all meant for the city of Yápauwa-pabbata, acala, and giri being synonyms for a mountain. Subha-pabbata would mean “the beautiful mountain," and so would the Sighalese Yahapau, contracted to Yápau.
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Then the prince Bhuvaneka Báhu, son of Bhuvaneka Báhu the lord of the city of Subhácala," became king at Hatthiselapurat And this chief of men who desired to gain merit and was devoted to works of charity and other good deeds, made provision for the supply of alms daily to one thousand priests. The king celebrated the feast of his Coronation every year in a manner worthy of the dignity of a king, and then held a festival of Ordination in the month of Jetthamtila (June-July) - 'th great rejoicings, and thus shed light on the religion of the Conqueror. And when he had performed these and many other meritorious works of a like kind in divers ways, he yielded
himself to the law of mutability in the second year of his reign.
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Thereupon his highborn son, Parakkama Báhu, a wise and mighty prince, was crowned king in that noble city. And as he had a great love for the three Sacred Objects, he assembled the priests together and caused the rite of Ordination to be performed many times.
Afterwards the king caused a three-storied temple of the Toothrelic, of great beauty, to be built within the courtyard of the
I.e., Bhuvaneka Báhu the First who was the son of Parakkama Bahu the Second and the brother of Bodhisatta Vijaya Báhu (IV.), whom he succeeded. It was he who enlarged and adorned the city of Subhácala or Yápau. Hence the epithet.
† Kurunệgala.
iThe editors of the revised text note that some books contain a different reading of verses 57-63, and give the passage (which is unfortunately imperfect) in a foot-note. It runs thus:-"And it came to pass that the king (Parakkama Báhu TTL.) began to imagine constantly that the prince Bhuvaneka Báhu, son of Bhuvaneka Báhu the lord of Subhácala, would endeavour to take the kingdom. So, at one time, he commanded the king's barber to go with the king's servants and scoop out the eyes of that prince, albeit he was his own brother (cousin). Thereupon the barber went and on him.' (Here follows a gap, and after that a portion of a word which reads kundard, followed by another gap.) “The king celebrated the feast of his Coronation in a manner worthy of the dignity of a king; and after that he held a feast of Ordination in the month of Jetthamula (June-July) with great rejoicings, and shed light on the religion of the Conqueror. He gave the eight things that are needful to the monks, in great number, and Kathina robes also to many priests." (Then follows verse 63 and the rest.) The editors have adopted the reading embodied in the text as the genuine one; and, indeed, they could not help doing so, as that narration is consecutive and unbroken. But there are, I think, strong grounds for suspicion that the broken narrative is the original, and that it has been tampered with subsequently with the object of suppressing the revelation of some disgraceful incident in the life of Parakkama III., the son of the pious and humane (Bosat Vijaya Bahu," who was the idol of his people. It would, however, be
necessary to examine the palm-leaf manuscripts before pronouncing a decided opinion.

IAPTER XC 317
king's palace, with beautiful walls and pillars and paintings, surmounted with spires of gold and adorned with door panels also of gold. And he covered the ceiling thereof with cloths of silk and the like, of divers colours, which was adorned with beautiful chains of gold and of silver and of pearls, hung on every side. And when he had fixed a beautiful curtain-wall of silk, he raised a splendid throne and overlaid it with exquisite coverings. And this covering he adorned all round with rows of vases of gold and silver, and rows of ornamented candlesticks of gold and silver. And then, with great reverence, he placed thereon the casket of the Tooth-relic and the casket of the Bowl-relic, and commenced to hold daily, in a worthy manner, great rejoicings in connection with the relic feast of the Teacher. It was a feast that delighted the world-smelling with the perfumes of divers flowers and the incense of smoking censers; served with all kinds of meat and drink; pleasing the ear with the joyous music played on the five kinds of instruments, and made pleasant by the songs and the dances of divers players.
And he made offerings to the Tooth-relic of houses and lands, of men servants and maid servants, and of elephants, oxen, buffaloes, and the like. And he thought within himself, saying, “Henceforth let the same ceremonies be observed daily, in regard to the Tooth-relic, as were observed towards the Supreme Buddha while he yet lived '; and of his own free will he wrote a book in the Sighalese language, expounding the same, called “The Ceremonial of the Tooth-relic';" and he caused the rites to be performed to the relic daily according to the tenor thereof.
Moreover, the king appointed to the office of king's teacher a certain great elder from the Cholian country, who was a selfdenying man, and conversant with many languages, and skilled in the science of reasoning and religion. And he read all the Játakas with him, and constantly heard them expounded, and learnt them all, keeping in mind their signification also. Thereafter he translated in due order all those beautiful Játakas, five hundred and fifty in number, from the Páli language into the Sighalese tongue. And he caused them to be read in the midst of an assembly of great elders who were conversant with the three Pitakas; and when he had purged them of faults and caused them to be transcribed, he spread them abroad throughout the whole of Lapká.
* Dáțhdädhátu Caritta.
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And afterwards he invited a certain elder of great learning named Medhafikara, and gave the charge to him of these Játakas, so that they might be preserved in the line of succession of his pupils. And he built a parivena also for him after his (the king's) name, and caused the four villages Puránagáma, Sannirasela, Labujamandaka, and Moravasika to be given to him.
At Titthagáma Vihára,* where the great Wijaya Báhu built a temple, five and forty cubits, long, which had gone altogether to decay, this king, Parakkama Báhu, built a fine two-storied temple, thirty cubits long, with tall spires, and then gave that building, as it shone with divers paintings, to the great and venerable elder Káyasatthi who dwelt in the pariveņa called Wijaya Báhu. He also gave, for the benefit of that parivena, a village named Sálaggáma, near the bank of the river Gimlha; and in that delightful village of Titthagáma, he formed a grove with five thousand cocoanut trees.
Then at Devapurai he caused a long two-storied image-house to be built with two exquisite doors, containing a sleeping image (of Buddha), and caused the surrounding grove and the village Ganthimána S to be dedicated to Buddha.
At Walliggáma Vihára he caused a two-storied temple to be built, which was named Parakkama Báhu, after his own name; and the lord of the land made it the common property of the great priesthood, and dedicated thereto a large village called Sáligiri for its maintenance.
Nigh to the town of Rajaggáma," in the fine village of Viddumagána, he built the excellent vihára, Sirighanánanda, consisting of a parivena, a Bodhi and an image-house, and gave it to
his teacher, the great elder who came from the Cholian
country.
Afterwards in that pleasant country called Máyidhanu,tt he built a new city with fine walls and gates, and erected a beautiful deválaya, there. It had a tall spire and two stories, and was surrounded by a wall with gates. Therein he placed an
* Totagamuwa Vihara. f Gil-ganga. jį Dewu ndara or Dondra Head. S Getamina. " Węligana, Williára. o l'Elgiriyt.
* Rutg:linit, †† The country round a}) ut Sítávaka

CHAPTER XC. 319
image of the lotus-coloured king of the gods, and made great offerings thereto. And when he had thus done much good to the kingdom and the church, and had performed many deeds of merit, he yielded himself up to the power of death.
He who had the power of merit that was heaped up in former births, devoted himself to that which tended to his own good and the good of others, and cast off the love of uncertain riches, and thus did all things that were meritorious. O ye good men, who value faith, think of that which tends to your own welfare; think of the mutability of all things, and lay up for yourselves treasures by doing good, the chief of which is charity and piety.f
After his death there was a king named Wanni Bhuvaneka Báhu, and after him Jaya Báhu, a very powerful king. And after the death of these two kings there reigned a fourth ruler of men bearing the name of Bhuvaneka Báhu, who was a man of great wisdom and faith, and a mine of excellent virtues; and he dwelt in the delightful city of Gaígísiripura, it near the Mahávaluka river. He who attends to the order of succession should note that in the fourth year of this king's reign there passed one thousand eight hundred and ninety four years from the Nibbāna of the Sage.
The kings of old who lived at a time when Buddha's religion flourished, which is a time that is hard to be met with, were constantly diligent in the exercise of every virtue, such as charity and the like. Remembering this, do ye also perform meritorious deeds in a worthy manner.
Thus endeth the ninetieth chapter, entitled “The Narrative of Eight Kings commencing from Vijaya Báhu, in the Mahāvasa, composed equally for the delight and amazement of good men.
Vishu.
This seems to be the proper conclusion of the chapter, ending as it does, like all the preceding chapters, with a hortatory verse composed in a different metre to the Anish ftp, the metre camployed in the composition of the narrative itself. The remaining five verses must have been added by some subsequent writer who, from lack of material or noteworthy incident, merely made a record of the names of the three kings who followed
Parakkama Bâhu IV. The occurrence of three errors in the space of five
verses strengthens our supposition that they were added at a later period,
when literature was in a state of decay and literary composition became
faulty and imperfect, as will be seen on reference to the remaining chapters
of the Mahávalsa. Scc s pro chap. XCIX., vv. 77-82 and note thereon.
Gampola.
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CHAPTER XCI.
ASND after the death of (Bhuvaneka Báhu IV.) there A reigned two kings in that selfsame city (Gasigásiripura), namely, Parakkama Báhu (W.) and the wise Wikkama Báhu (III.).
Now, in the time of the king Vikkama Báhu there was a mighty prince of great wisdom, Alagakkonára by name; and he dwelt in the beautiful and famous city of Perádoni, which is on the banks of the river Mahoru-gaggá.f And he was endued with majesty and faith and such like virtues, and desired greatly to promote the welfare of the church and the kingdom.
It was told by them of old time, saying, “There is a city, Kalyani by name, that shineth with its temples and Bodhis and excellent walks; its ramparts, walls, image-houses, and Cetiyas; its fine marketplaces; and its superior gates and arches.' And the great Sage, moreover, visited this city of Kalyāni that was so greatly praised. On the southern side thereof, and nigh unto the village Dártirugāma, which contained a large pond, and was a goodly place, wherein dwelt men of great wisdom and virtue, he built the famous city of Jayavaddhana-kotta, and adorned it with rows of great ramparts and gates and towers.
And this great man dwelt in that city; and being desirous of acquiring merit, he did much good, such as the advancement of religion and the like.
And this man became king in that city by the name of Bhuvaneka Báhu W. And as he was full of faith, he made offerings always to Buddha and the other Sacred Objects with great devotion, and gave alms daily, and other gifts, in abundance to the priesthood. And that he might advance the welfare of the church, he assembled the priests together, and after that he had made inquisition he caused the robes to be taken off from them that were wicked, and showed favour unto them that behaved themselves well, and gave them courage; and thus did he make the religion of the Conqueror to shine brightly. And he caused a casket to be made of seven thousand pieces of silver, and placed the Tooth-relic therein, and made offerings thereto with great devotion. And when he had reigned twenty years his days were numbered, and his own mother's son, Vira Bahu by name,
* Pérádeniya. t Mahaveli-ganga.
 

CHAPTER XC. 321
succeeded to the throne; and he also, in like manner, did all that tended to the welfare and prosperity of religion, and yielded himself up to the King of Death.
Thereafter, in the one thousand nine hundred and fifty-third year after the Parinibbála of the blessed Buddha, the king Parakkama Bihu (VI.), who was indeed a temple of wisdom and courage, and born of the Race of the Sun, came to govern the great and glorious kingdom in the lovely city of Jayavaddhana, and began devoutly to make offerings to the Three Gems. This lord of the land built for the Tooth-relic of the great Sage a beautiful three-storied temple, delightful to behold. And he made a casket of gold, inlaid with the nine precious gems," and covered it with another casket of gold inlaid with precious stones shining with divers rays; and this also he enclosed in another golden casket that he had made. Moreover, he made a great and excellent casket gilt with gold of the first and most beautiful kind; and as the king was desirous of being happy as long as life lasted, and even after it had ceased, the deposited the tooth within the four caskets. And when he remembered all the great feasts celebrated in Lanká by the kings who were devoted in truth to the noble religion of the Supreme Buddha, he bethought him, saying, “I also shall not be slow to make offerings, but will do so, in like manner, from the profits of this kingdom.” And when he had reflected in this wise, he made offerings to the relics, in the fullness of faith, by every means in his power. And he caused alms to be given daily unto the priesthood together with the eight things necessary for monks, and celebrated a feast every month. To the priests of the three countriest he caused the gift to be given of the Kathina robe yearly, and a great almsgiving and robes to be given every year. Thus did this king of great renown and virtue heap up merit.
And at the village Pappatakānana S the wise king built, for the benefit of his mother, the Sunettá. Parivena and called it after her name; and he also made an Aráma for the priesthood, and dedicated much land thereto. And he caused a store of provisions to be laid there, so that alms might be given sumptuously for
I.e., pearl, ruby, topaz, diamond, emerald, lapis-lazuli, coral, sapphire and gomeda, which last is supposed to be a variety of agate.
t I. e., during the course of transmigration and in Nirvána.
t. Ruhunu, Pihiti, and Máyá.
SPępiliyāna.
Better known by the name of Sunetrádevi Parivena.
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three days to the priesthood who had come from the three countries to celebrate the dedication, and heaped up merit in great abundance. 27 And he caused a copy of the excellent three Pitakas to be made together with their Atthakathá and Tiká, and encouraged 28 the religion of Buddha. He also granted lands and possessions to the scribes, so that they might devote their time daily to the 29 writing of sacred books only. He caused repairs also to be made at Mahiyangana and other shrines in divers places, and plastered 30 them. Likewise also at the Gadaládoni Arána, Laykátilaka, and other places, he caused plastering and all other needful 3 work to be done. And on many occasions did he cause the rite of ordination to be performed with great feasts and great rejoicings. 32 And this chief of men, after that he had taken upon himself the burden of government, performed many acts of merit 33 throughout a period of fifty and two years, during which he gave away twenty-six thousand one hundred and forty suits of robes 34 and other things necessary for monks. And this wise king, being full of faith, bestowed two and thirty Kathina robes on the priest35 hood. And as he rejoiced in the three Sacred Objects and made the religion of the Conqueror as though it were altogether his own, he spent money beyond measure and performed various acts of merit. 36 And as he was endued with faith, wisdom, and loving-kindness, and was a jewel of virtue, he knew the vanity of riches that are gotten, and therefore occupied himself diligently in good works. Knowing this, do ye, who desire your own good and rightly understand and seek after happiness as long as life lasteth and when it ceaseth, acquire to yourselves an abundance of the merit that conferreth blessings in divers ways.
Thus endeth the ninety-first chapter, entitled “A Description of Four Kings commencing from Parakkama Báhu,' in the Mahávapsa, composed equally for the delight and amazement of
good men.
-miCm
CHAPTER XCII. when he was dead his grandson, Jaya Báhu," became A. 2 the throne. And he reigned seven years after he was
king; but Bhuvaneka Báhu (VI.) slew him and ascended
3 anointed king. After the death of that king, Parakkama Báhu,
* Víra Parákrama Báhu according to the Rájávali. t Sapumalkumárayå, son of Parākrama Báhu VI., according to the Rájávali,
 

CHAPTER, XO1, 323
who was known as the Paudit" because of his great learning, became king in that beautiful city. And after him there reigned a king by name Víra. Parakkama Báhu, and after him the prince Vijaya Bahu, who was adorned with many virtues, became king; and on his death there reigned a king named Bhuvaneka Båhu (VII.). And these kings advanced the prosperity of the church and the kingdom, according to their faith and ability, and went the way of their deeds.
And when two thousand and eighty-five-years were passed
after the Parinibbána of the Supreme Buddha, a certain Vira
Vikkama, born of the race of Sirisaighabodhi, an exceeding mighty man, became king in the city of Seńkhaņdasela Sirivaddhana, a city that was surrounded by the river Mahávaluka as if by a trench. And this king took up his abode there, and gained the heart of his people by the practice of the four kingly virtues, S and began to perform meritorious acts with devotion.
He removed the (Bowl) relic of the great Sage to a spot of ground not far from his palace, of great beauty, and built a Cetiya there; and also an enclosure nigh unto it, with a twostoried house, for holding the Uposatha service. And around the city he built eighty and six houses with tiled roofs for the priesthood, and caused the priests to dwell therein. And he ministered to them and hearkened to the preaching of the sacred doctrines of the Conqueror. He celebrated a great feast and hearkened devoutly to about fifty and five discourses that were read throughout the whole night. He caused (sacred) books to be written on thirty thousand (palm) leaves, and made offerings to the three Pitakas of about sixty thousand (pieces of money). And he caused a hundred and eighty images to be made of the Supreme Buddha, and a hundred and forty caskets also to hold his relics; and thus did he lay up a heap of merit. And he proceeded from his own city on foot, and journeyed about seven leagues in the course of one day; and after that he had celebrated a great feast with divers perfumes and flowers, lamps, incense, and the like, he worshipped the shrine at Mahiyasigana.
* Paņɖita Parákrama Báhu, adopted son of Bhuvaneka Báhu, according to the Rájávali.
it Brother of Bhuvaneka Báhu VI.-Rájávali.
į Kandy.
$ Catul-seturahat-ratthu. Childers renders this phrase by '' elements of popularity," and correctly defines it as "largesse or liberality, affability, beneficent rule, and impartiality." Sce his Dictionary s.r. Smlo,
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And the ruler of men went to Sumanakita in one day, and worshipped the sacred shrine there after that he had poured one hundred pots of oil into the lamp, the circumference whereof was fifteen cubits and the height five cubits.
And as he had set his heart on the noble road (that leadeth to deliverance) he repaired the difficult highway (to the Peak); and for the comfort of the pilgrims that passed and repassed it he caused steps to be built therein of seven hundred and eighty stones. And when he had thus performed numerous acts of merit in divers ways, the lord of the land determined to hold a feast of Ordination. And he caused many houses to be erected on the banks of the river, and brought thither priests who dwelt in the three countries. And when the wise king had made great offerings to them, he invited five and thirty of their number, the chief of whom was the great elder Dhammakitti (to form themselves into a body for performing the office). And after that he had chosen three hundred and fifty and five good men of good families, he caused them to be ordained amidst great rejoicings.
Now (in the days that were past), a certain king of Pátaliputta, Mahásena by name, was not satisfied with feeding one thousand priests daily, but was moved by a nobler desire, and determined upon giving alms with the substance that he gained honestly." So he gave up the splendours of the kingly office and proceeded (in disguise) to the city of Northern Madhurá; and after that he had worked there for wages, and gotten himself substance, he gave alms therewith faithfully.
And when this wise king, who delighted in clean gifts, f had heard (this story) he formed a rice-field with the labour of his own body, and gave alms in a suitable manner with the rice that was obtained therefrom.
And as he took pleasure in the three Sacred Objects he made offerings of robes, two thousand and one hundred and eighty and two in number, and expended on account of meritorious works five hundred and eighty and seven thousand pieces of money. This ruler of men caused to be given away as gifts sixty and two elephants and horses, and four hundred and fifty head of oxen
Vatthu-suddhin kariticina, “having made the substance pure." The most meritorious of alms consists in the giving of that which has been honestly got, or obtained with the sweat of one's brow.
t Meaning, a gift of a thing honestly gotten.

CHAPTER XCII. 325
and buffaloes. Thus did this king, who was a seeker after merit, perform good deeds in divers ways and purify the road to heaven.
And as he was faithful and exceeding wise and devoted always to the welfare of others, he knew the vanity of life and the things of this life, and, therefore, performed in a suitable manner many meritorious works that bring blessings in divers ways. And ye who have a wholesome dread of the terrible sufferings of renewed existence, know this, and ponder on that which abideth and that which abideth not, and renounce the lust of the body and all the pleasures thereof, and be diligent in the performance of good deeds.
Thus endeth the ninety-second chapter, entitled “An Account of Seven Kings beginning with that of Jaya Báhu, 'in the Mahávasa, composed equally for the delight and amazement of good 10ᏝlᎾᎠ .
O
CHAPTER XCIII.
OW while this famous king (Vira Wikkama) reigned in
this manner, a number of (lesser) kings, born of the
Race of the Sun, lived in divers places at Jayavaddhana, and the like countries near the sea-coast; and among them there was a certain king, Máiyádhanu by name, who was a mighty chief of men. Now he had a son named Rájasiha, who was an exceeding cruel man. And he was wont to accompany his father in his wars in divers places; and being puffed up with victory, this great fool, in the wickedness of his heart, slew his father with his own hand and took possession of the kingdom. And he was known as Rájasiha of Sitávaka. And for some time he took a delight in religion and performed meritorious acts. But one day, the king, after that he had given alms to the priesthood, was seized with fear, and inquired of the great elders, saying, “How can I absolve myself from the sin of killing a father?” Thereupon the learned elders expounded the doctrine to him; but they could not satisfy the perverse mind of the wicked man. And when he heard these words, saying, “The consequence of a sin that hath been committed cannot be destroyed,” he was provoked to anger, like unto a serpent full of poison when it is beaten with a stick. And he turned to the followers of Siva, and inquired of them; and when he heard them say the words, “It is possible,' he drank them in as if they were nectar; and then he smeared his body over with ashes and became a worshipper of Siva. And after that he began to destroy the
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religion of the Conqueror by slaying its priests and burning its sacred books and breaking down its temples; and thus did he bar the way that leadeth to heaven. He embraced heresy, and became like unto a thorn in the path of continued existence." And he placed the ascetics of sin and heresy at Sumanakita, that so they might take all the profits arising therefrom. Thus did this foolish and unrighteous man suffer much misery, because he knew not the path that he should have followed, but took the path that he should not.
Thereupon many priests stripped themselves of their robes through fear of the king. But those of them who feared the evils of renewed existence left their dwellings and went in divers ways.
And when the king had destroyed the religion of Buddha, which is the most spotless (in the whole world), and which alone tendeth to the happiness of all men, he reigned in this country by the power of his former merits. And, verily, this sinner did rule with a strong arm after that he had brought the whole island of Laká, to subjection under him.
And this ruler of the land, although by his royal authority he had displayed the might of his power in the multitude of sins that he had committed, yet fell at the last into the hand of death. Hereby may wise men know the mischief that is wrought by those who are moved by the ignorance of sin and disbelief, and with fear avoid all temptation and do much good.
Thus endeth the ninety-third chapter, entitled “An Account of Two Kings commencing from Máiyádhanu,' in the Mahávagsa, composed equally for the delight and amazement of good men.
--C-
CHAPTER XCV. n: OW in that king's (Rajasinha's) reign a certain prince N of Gangásiripura, born of the race of the Sun, went aO down to the city of Kolamba;t but as it was not permitted him to remain there, he went to the city of Govai and abode there for a long time, And there he killed (in a fight) a powerful and
famous chief named Gaja Báhu, and was rewarded with many
* Meaning that he made existence more painful by depriving it of the
sources from which hope could be derived.
t Colombo.
| Goa.
 
 
 

CHAPTER XCV. 327
favours (for that valiant act)." And this wise prince knew his time and returned to the island of Lapká, and received the support of the inhabitants of Paicuddha-rattha,t and became very powerful. And after the death of him who had killed his father, (Rájasipha), in the two thousand one hundred and thirtyfifth year after the Nibbāna of the Sage, this faithful, virtuous and powerful king ascended the throne in the city of Sirivaddhana with the name of Wimala, Dhamma Suriya, And this famous king built eighteen towers in divers places around the great city, and united them with a high and thick rampart, and set guards in them to defend the city from the enemy. And he freed the whole kingdom of Lanká from danger, and took for his chief queen a virgin of the like rank with himself. And after that he was anointed king over the kingdom, this famous ruler, being desirous of merit, set himself earnestly to advance the prosperity of the church and the kingdom.
And when the ruler of men made inquiry and learned that the tooth of the Supreme Buddha was preserved in the vihára. at Labujagáma, it in the district of Sapharagáma, he was exceeding glad, and caused it to be brought to his beautiful city. And in order that he might worship it daily and perform the ceremonial thereto, the wise king caused a beautiful two-storied Relic-house to be built on a beautiful piece of ground near the palace. And he laced the tooth there and worshipped it always with great devotion.
* The incident is narrated in the Rájávalias follows :- While he remained here Conappoo Bandara ' (afterwards Vimala Dharma Suirya), " who had fled to Colombo, committed a crime, for which he was tried before Sallappoo Dharma Pawla Rajah and Captain Mohroe, and sent to Goa. When Conappoo had been in Goa about three years, it came to pass that he expressed a desire of getting an opportunity of fencing with a captain called Gajabáhu, which captain was so expert at fencing, that no person, not even the viceroy, durst approach his door without first laying aside his sword, for who dared even to approach the quarters of the said captain with a sword could not escape without fighting and getting killed. This desire of Conapoo Bandara having come to the ears of the viceroy, he sent for Comappoo and asked if he could fence well; he answered, that he could fence ; and accordingly he girded on his sword, and went to the door of the great captain, and was immediately addressed by him with, “ Cingala, thou must not depart without fighting ; ' and, immediately, they both began to engage, but Conappoo cut the said Captain Gajabâhu in two pieces, on account of which valiant action several captains, and also the viceroy of Goa, conferred presents upon Conappoo.'- Upham's Rájávali, page 310.
Lit. “ the five upper countries." I)elganuwa.
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And as there were no ordained priests throughout the whole island of Lagká he sent ministers to the country of Rakkhagga, and invited and brought over to this island Nandicakka and other priests. And he made them take up their abode in the beautiful city of Sirivaddhana, where he ministered to them with kindness. Then he built a beautiful house in the Udakukhepa Simá, at the ford Ganthamba" in the Maháváluka river; and, in the two thousand one hundred and fortieth year after the Nibbāna of the Sage, he conveyed the priests thither, and caused a great number of men of good families to be ordained in the midst of that great priesthood, and preserved the religion of the Supreme Buddha. He also caused many persons from good families to take the order of novitiates in the church, and ministered to them bountifully with the four things that were necessary for monks. And as he sought after merit he did much good in these and many other ways, and purged the road to heaven.
Afterwards the wise king caused his younger brother, who had put on the robes and entered the church, to disrobe himself, and after that he had placed him in charge of the kingdom he passed away according to his deeds.
Thus did this defender of the land, who was endued with the power of wisdom, perform many meritorious deeds, and display the might of his power by causing the religion of the Conqueror to flourish. Even such an one, albeit that he was learned and rich in faith, submitted to death. Knowing this, therefore, let men lay to heart the uncertainty of this life and its evils, and be diligent in good works.
Thus endeth the ninety-fourth chapter, entitled “An Account of King Vimala Dhamma,” in the Mahávansa, composed equally for the delight and amazement, of good men.
——
CHAPTER XCV.
欲海 ND this king, Senáratna by name, who was anointed king over the land, was zealous in giving alms and doing other works of merit. He practised the four virtues of kings and gained the love of his subjects. And then he held a feast in honour of the Tooth-relic with great almsgiving. He raised his elder brother's own queen to the dignity of chief queen and took up his abode in the city.
* Getambe.
 

OHAPTER ΧΟν, 329
And it came to pass that in those days certain merchants traded in the port of Kolamba, and continued so for a long time till, in process of time, they waxed very strong. These men were called Parangis," and were all of them wicked unbelievers, cruel, and hard of heart. And they entered into fruitful provinces and laid waste fields and gardens, and burned houses and villages, and ravished women of rank, and sorely troubled the Siphalese in this manner. They broke into towns and temples and imagehouses, and destroyed Bodhi trees and images of Buddha, and such like sacred things. And they destroyed the country and the religion thereof, and built forts in divers places, and maintained continual warfare.
Thereupon the king, Senáratana, took the Tooth-relic to the country of Paicasata and other places that abounded with fastnesses in forests, mountains, and rivers, and kept it in a place of safety, and caused the guardians of the relic also to abide in the same place. And when he had also made preparation for the performance of the ceremonial unto it, and secured the safety of the Tooth-relic, he left the city, taking with him his treasures that were of great value, and the sons of his royal elder brother, and his excellent queen, -a well-favoured and virtuous woman, who was then big with child-whom he conveyed carefully in a carriage,f and himself went to Mahiyaggana. And while he yet dwelt in that city she bare him a glorious son, endued with marks of greatness, under a good and fortunate star. And on that day, at night, the leader of the enemy's army dreamed a terrible dream (and the dream was this). From the western side of that city there issued a spark which was at the first of the size only of a firefly; but it increased by degrees in size as it went on its course, till, when it reached the middle of the port at Kolamba, it waxed exceeding great and set everything on fire in a moment. And on that selfsame day (on which the prince was born) the enemy's hosts that had approached Sirivaddhana fled in great terror before his glory. And in process of time the child grew up like unto a second moon; and the king took great care of his son, and of everything else that belonged to him. And when he knew that the time was
o Portuguese.
f The Sighalese translators have rendered yoggena by “in a befitting manner'; but I think yoggan, a carriage, is what is meant here. The queen being enceinte she had to be taken carefully in a carriage or conveyance.
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come he took all his possessions and returned to the city of Sirivaddhana. And when the sons of his elder brother and the son that was born to him had come to years of understarfding, the ruler of men, whose heart melted with compassion towards them, divided his kingdom which was girded about with mountains and other fastnesses, and caused the division to be written down carefully on three (palm) leaves, and placed those three leaves near the relic of the tooth. And he took the princes thither, and caused them to take up each a leaf according to his choice. Then the country of Uva fell to the lot of Kumárasiha, the eldest prince; and the country of Mátalé to Vijaya Pála, in like manner; and the five upper countries to Rájasiha, the youngest. And when the king beheld the leaves
5 that had been thus drawn, and saw the leaf for the five upper
countries which had fallen to the lot of his own son, he was delighted, and predicted that he would be a great man. And the ruler of men then gave each of the princes the country that fell to his lot. And he reigned seven years, performing works of merit such as almsgiving and the like, and advanced the welfare of the church and kingdom according to his ability.
And when the lord of the land had thus divided the country and bestowed it with much affection on his own son and the others, that so they might take good care of Lagká and its religion, he yielded himself to death, which none can resist.
Thus en deth the ninety-fifth chapter, entitled “ An Account of King Senáratna," in the Mahávansa, composed equally for the delight and amazement of good men.
--ബ്-
CHAPTER XCVI.
Nä", after that, as the time passed, these three rulers of
N men lived peaceably, each in his division, enjoying the T pleasures of the kingdom and making war against the Parasigis; in the which they were victorious in divers places. But afterward the three royal brethren fell out, and were at variance with each other. And of these three, the famous Rájassha dethroned his elder brethren and added their dominions to his own. Now when the eldest prince (Kumárasipha) was put to death by poison, the prince (Vijaya Pála), who was then at Mátalé, entered into a carriage and left the country; and, after that he had crossed the boundary he went to a foreign land, together with a certain man

CHAPTER XCVI. 33
whom he had taken (to do him service). Thus the remaining prince Rájasiha, an imperious man, whom none could approach or conquer, and brave as a lion, took possession of the whole country, even as his father had possessed it in the beginning. And he was courageous and brave in battle, and endued with great strength of body, as if the gods of the true faith had created him for the intent that he might advance the welfare of the land and the religion thereof.
Once, while he sported with young men, he rode a horse and went out with one who rode another. And as soon as the sign was given his horse ran along the course and sank in a miry place that was therein. Thereupon the brave and courageous prince leaped up from his horse to the back of the one that was coming behind him, and pushed down the rider thereof and rode away upon the back of his steed. Again, at the dangerous ferry called Suvannatthambha," the mighty prince made a leap from the rock on this side the river, and safely reached the rock that was on the other side. And when he had thus displayed divers feats of strength, the celebrated king was desirous to advance the welfare of the church and the kingdom, and prepared materials of war and the like things in divers ways, and gathered together the Siphalese who were ready for war. Then the gracious king, at a fortunate moment, set out from the city of Sirivaddhana, with elephants and horses and royal attendants; with mighty men of valour and great officers of State and others; with companies of fighting men armed with bows, swords, spears, and other weapons, and surrounded with drums and other instruments of music. And taking with him the sons of Buddha for the purpose of giving alms, and performing such like meritorious acts, the fearless king proceeded from place to place, sounding the drum of war as terrible as the sound of thunder. At the very beginning he fought a great battle with the enemy that had entered the country of Paicuddha-rattha, and slaughtered a great number of the wicked. And the ruler of men drove the vile and cruel enemy from their several positions, and broke up their camps, and gained the victory over them. And the enemy looked on this side and on that, how they might escape, and fled in great terror, and fell over great rocks, and leaped across the streams in the mountains. Like unto elephants when a lion getteth into their midst, or as a
*o Sighalese : Ranțęn-toța.
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tuft of cotton that is blown away by a gust of wind, even so did the enemy, stricken with fear, flee before the fearless king when he rushed into the field of battle. And when he had fought with the enemy in divers places and in manifold ways, he slew a great many of his foes and drove them before him. And he displayed his might by freeing each country from oppression as he took it, and caused even the enemy's forts to be destroyed.
But many of the enemy escaped, who were sorely oppressed with fear. And these wicked unbelievers lived quietly for a short time in their divers forts on the sea-coast, but soon began again to plunder the districts in their neighbourhood. And when Rájasiha, who was an imperious ruler, heard thereof he went again to Dighavápi in the eastern part of the country. And while he was there he heard of the Olandas; and he thought well of it, and, being skilful in the laws of Manu, he sent two ministers to their beautiful country, and persuaded that people to come hither in many ships. And when they had come to the sea-coast nigh unto Dighavāpi, which was a rich, prosperous and populous district, he showed them much favour. And with the intent to display the strength of his Sihalese army, he ordered them quietly to watch while he fought with the enemy in the neighbourhood. And the ruler of men defeated and utterly destroyed the enemy and took their fortress, and gave it to the Olanda people, to whom he showed much favour, and pleased them exceedingly.
And from that time forth the chief of Lanká, at the head of both armies, it began to carry on a war all around, by land and sea. He destroyed at divers places the forts that were protected by thick walls of stone, slaying the enemies that defended them; and he utterly destroyed the enemy throughout the whole of Lauká, and freed it from the oppression of those who had long established themselves therein, by building forts and fortifying them strongly. And he established the people of Olanda in places bordering the sea, that they might guard Lankä and hinder the enemy. And when he had commanded that they should come to him every year with presents, the ruler of men brought away his forces, and entered his own city like the victorious Indra, after the war with the Asuras. Thenceforth this chief of men, Rájasiha, dwelt securely. And he made careful inquiry
* II ollanders. Sighalese and Dutch forces.

CHAPTER XCVI. 333
into the merits of those who were worthy of advancement, and bestowed offices, such as general and the like (on such as deserved them). And the wise king confirmed all the grants of lands that had been dedicated to the service of Buddha and the gods, so that they might be held in like manner as before. And after that he had brought royal maidens from the city of Madhurá. (and made them his consorts) this mighty king governed the kingdom for fifty and two years.
In this manner did this excellent ruler of the land, Rájasiha, who had great power, protect the religion of the royal Sage who was born of the Solar Race, and his kingdom also, even as he defended his own eye or his life; and at last yielded himself to the king of death.
Thus this king, the lord of the land, who was mighty and skilful in destroying the power of his enemies, nevertheless, prevailed not, even with all his strength, over death. Let the wise therefore take knowledge hereof, and, before death overtaketh them, be constant and diligent in doing good, such as giving alms and the like.
Thus endeth the ninety-sixth chapter, entitled “An Account of King Rájasiha," in the Mahávagsa, composed equally for the delight and anazement of good men.
−ബ്-
CHAPTER XC VI1.
g/END after that his son Vimala Dhamma, Suriya, became king. He was adorned with faith and the like virtues, and regarded the three Sacred Gems as his own. And he took to wife the daughter of the queen who was brought from Madhurá, and made her his chief queen. And this virtuous chief of men gained the love of his people by practising the four duties of kings, and governed the kingdom of Lanka, with justice and equity.
And he took a delight in the religion of the Conqueror; and as soon as he was anointed king he began to make manifold preparations for keeping a feast in honour of the Tooth-relic. He built a beautiful temple of three stories, that shone with exquisite workmanship of divers kinds, for the Tooth-relic of the great Sage, and caused a beautiful casket to be made of twentyfive thousand pieces of silver, which he gilt and set with the nine
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kinds of gems; and in that large casket, which looked like a Cetiya of gems, he placed the tooth of the Conqueror.
And the lord of the land, being minded to celebrate a feast of Ordination also, caused five hundred robes and other things necessary for monks to be prepared and arranged separately (in lots); the which, with other presents and a royal letter, he sent by his able ministers to the country of Rakkhasiga, and invited the elder Santána to come hither with a body of priests. And he brought hither thirty and three priests (from that country) and caused them to take up their abode in the beautiful city of Sirivaddhana, and ministered to them in a suitable manner with the four necessaries of a monk's life. And when he had built a suitable house in the Udakukkhepa Simá at the ford of the river, as it had been done before, he conducted the body of priests thither, and caused thirty and three persons of good families to be ordained, and thus shed light on the religion of the Conqueror. He also caused one hundred and twenty persons to be invested with the robe of the novitiate, and zealously ministered unto them with the four necessaries of a monk's life, and caused them to be instructed in the sacred doctrines: and thus did he gain much merit also. And as he believed that a pilgrinuage on foot was an act of great merit, he walked to the shrine at Sumanakita, and remained there for seven days, holding a great feast of offerings of jewels, pearls, and the like precious things, and also of articles of gold and silver, and of divers cloths, and the like things. And he made an end of this great feast by covering with a large silver umbrella the footprint which the great Sage had left on the top of the mountain Sumanakita. He also hearkened to the preaching of the doctrine every day, and kept holy every Sabbath, and thus gained much merit. In many such ways did this seeker of merit, truly diligent by day and night, perform divers good deeds. And when the king had, in this manner, encouraged religion and conferred favours on the people, he lived for twenty and two years and submitted unto death.
Thus did this good and wise man, who had a love for good works, such as almsgiving and the like, give light to the religion of the great and noble Sage, who is the only lord of the world. Do ye also, therefore, constantly and diligently cause that noble religion to shine forth."
* This verse is superfluous. Many such occur in the course of these faulty chapters.

OAPR CV. 335
Then his son Siri Víra-Parakkama Narinda-Sha* became king. He was a temple of wisdom and valour and virtue. And to the intent that he might make the crown of Lagkácertain, the king procured royal maidens from Madhurá and made them his chief queens. He performed works of merit, such as almsgiving and the like, and made offerings daily to the Tooth-relic, and thus acquired much merit. He continued to minister to the priests who were ordained in the time of the king his father, and caused many persons of good families to enter, the priesthood as novitiates, and favoured the cause of religion in sincerity.
And that he might worship the Mahiyaggana Cetiya which was built while Buddha yet lived, this powerful king went thither, and after that he had made an offering to the Cetiya of divers kinds of coloured cloths, he kept a great feast of offerings of flowers made of silver and gold, and of flowers of plants that grow on water and on dry land, of divers sweet-smelling flowers, and of food, hard and soft, and such like things; and thus also gained he much merit.
And he proceeded to that selfsame Mahiyagana on two occasions, taking a great host with him, and kept great feasts. The chief of men, moved thereto by faith, went also on two occasions to Sumanaksita, and, after that he had made offerings there, acquired much merit. And he took a great number of followers with him and set out from the great city t and went to the venerable city of Anurádhapura, and kept a great feast there. And he caused a robe to be made, about the size of Buddha's robe, and made an offering thereof to the Tooth-relic, with divers (other) gifts suitable for offerings.
And this chief of men formed a suburb named Kundasála, nigh unto the chief city, in the large cocoanut grove hard by the beautiful bank of the river; and while he yet dwelt there he caused houses to be decently built in the same place, and novitiates of. the Order to take up their abode therein; and he performed daily meritorious works, such as almsgiving and the like, and caused books to be written also. And as he saw that the temple of the Tooth-relic that the king his father had built at the great city was decaying, his heart moved within him, and he caused a fine two-storied building to be erected; the doors
*Srí Víra Parákrama Narendra Sigha. f Mahäриra. Kandу.
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whereof were ornamented with exquisite workmanship of divers kinds, and the plaster work shone with exceeding brightness like a silver hill. And the roof thereof was ornamented. And on the walls of the two enclosures thereof he caused to be painted with exquisite art (the deeds of) these thirty-two Játakas; namely, the Vidura Játaka; the Guttila and Ummagga Játakas; the Dadhiváhana, Mahakaņha, Sutanu, and Chaddanta Játakas ; the Dhammaddhaja, Dhammapála, and Mahájanaka Játakas; the Padamánava, Dhammasonda, and Mahá Nárada Kassapa Játakas; the Mahápaduma, Telapatta, and Cullapaduma Játakas; the Sattubhatta, Andhalbhúta, Campeyya, and Sasa Játakas ; the Visayha, Kusa, Sutasoma, Sivi, and Temiya Játakas ; the Culla-Dhanuddhara and the Saccapkira Játakas; the Dhummedha Játaka ; the Kalingabodhi Játaka ; the Silava Játaka; as also the Mandabba Játaka; and the Wessantara Játaka. And thus did the chief of men acquire a heap of merit beyond IՈ68ԳՏԱT6.
And he raised for himself a monument of glory by building a wall enclosing the great Bodhi, the Cetiya and the Nátha. Deválaya that stood in the middle of the city, -a wall of stone, thick, high and shining with plaster work, like unto a beautiful string of pearls adorning the neck of the city that was like unto a fair woman.
Now among the novitiate priests who lived at his time, there was a certain one distinguished by piety and good manners; constant in diligence, and conversant with the words of the Supreme Buddha and the divers interpretations thereof. He was, moreover, a poet, a preacher, and a controversialist; a teacher of great renown, and one who devoted his life to secure his own welfare and that of others; yea, he was one who showed himself in the religion of Lankai like the moon in the sky. To this zealous novitiate, Saranapkara by name, who was a receptacle of faith and wisdom, the lord of the land did often make gifts, religious as well as tenporal. He caused a casket to be made, one and a half cubits in height, to hold the relics of the great Sage-the Supreme Buddha, who is the only lord of the world; and he caused it to be gilt and set with seven hundred gems.
And this dazzling casket, with the relics therein, and many
sacred books also of the Law, did he present unto him (Saranankara), and show him much favour. Moreover, the ruler of men resented unto him temporal gifts, such as robes and other tlings necessary for a lunonk, aud numerous servitors.

CEAPTER XCVIII 337
And so that the doctrine may remain for a long time, the ruler of men desired that learned novitiate, who longed after purity and the attainment of perfect knowledge, duly to compose the religious book named “Sárattha Saggaha,” that consisted of eleven thousand ganthas; and a translation also into the Sighalese language of the History of the great Bódhi,t and a translation (into Sighalese) of the Bhesaja Maijisá, a book that had been composed (in Páli), in the time of Parakkama Bâhu who reigned in the city of Jambuddoni, by the learned and benevolent elder, the chief of the monks of the Paica Parivena, to the intent that all who strive to fulfil their religious duties might thereby become free from disease.
And this wise king, having thus done many meritorious things and reigned thirty and three years, submitted to death.
And this king having enjoyed much glory in the beautiful island of Laká, left all that (glory) behind, as he did his body and his kinsmen and friends, and went (the way of all flesh). Take due knowledge of this, therefore, ye worthy people: remember the exhortations contained in the words of the great Sage, and perform such good deeds as will bring happiness in heaven, and secure the supreme blessing of deliverance.
Thus endeth the ninety-seventh chapter, entitled “An Account of Two Kings commencing from Wimala Dhamma,” in the Mahávaqsa, composed equally for the delight and amazement of good
e
-- Φ --
CHAPTER XCVIII. FTER that the younger brother of the queen of that same
was celebrated as Siri Wijaya Rájasiha. And after that he was anointed king he took a delight in the Three Gems, and was constant in hearing the sacred doctrines. He was diligent and wise, and loved always to associate with good and virtuous men. And that he might maintain the purity of his family he brought hither royal maidens from the city of Madhurá and made them his queens. And he lived in that
Gantia generally means a book or composition; but here it is meant for a certain quantity of syllables-thirty-two-See Wilson's Sanskrit
Dictionary s. v. Grantha. Also, an Anugtup verse. See Sabdastoma s. v.
if Mahá Bodhivagsa.
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beautiful city, and gained the hearts of all the people of Lagká by practising the four duties of kings. And the queens also of this king renounced the false religion which they had long believed, and followed, as it became them, the true religion which gives everlasting happiness. And when they had hearkened to the noble doctrines of Buddha, the only Lord of the world, they made offerings to Buddha and the other Sacred Objects with continual devotion, in the following manner:-They made offerings daily, with becoming devotion, unto the Tooth-relic, of divers flowers of jasmine and the like; of sweet betel leaves scented with camphor and other perfumes; of lamps fed with perfumed oil; of sweet-smelling sandal and other fragrant substances; of divers kinds of sweet incense; of honey and other medicines; of garments, jewels and the like, of silver and golden bowls filled with savoury food, hard and soft, and that which can be licked up or drunk; of curtains and covers, and of costly robes and divers other things that are necessary for monks. Of these and the like things did they make offerings, and gather to themselves a heap of merit.
And as they were constant in hearing the sacred doctrines, they vowed to observe the five vows daily, and the eight vows on every seventh day of the moon, and took heed of them as the Camari (doth its tail). They also meditated much on Buddha and the like thoughts, and caused religious books to be written. And as they desired greatly to acquire the merit of almsgiving, and having understood the nature of the alms that are given daily, and also of others, such as alms to priests who journey or are sick, they gave alms daily, and that also with a willing heart. They also caused young persons to be robed as novitiates, and rendered them much help, and caused them to be properly instructed in the doctrines of religion, and gave them every needful thing that they desired, and thereby became unto them like the wish-conferring tree of heaven.
And they were like mines of virtue; and showed much kindness and compassion towards the inhabitants of Layka, bestowing upon tiem as much affection as a mother doth to her children. And they caused images and caskets to be made, and lived in fear of sin and in the love of everything that was good. Thus
* Wilson says that the Camari “ is a kind of deer, or rather the Bos Grunniens, erroneously classed by the Hindu writers amongst the deer.' The hairs of its tail are used for the purpose of making chowries.

CEHAPTER XCVIII. 339
did they, in many ways, adorn themselves with the ornaments of
virtue, and become celebrated throughout the whole of Lanká.
And the faithful king caused dwellings for priests to be built in divers places, and caused novitiates to take up their abode therein. And he esteemed them highly and showed them much
: favour, and presented unto them gifts of robes and the like things
that were needful to monks, and hearkened to the preaching of the holy Law. But, above all them, he chiefly honoured and made offerings to the novitiate, Saranasikara by name, who dwelt in the Uposatháráma, and who was a man of faith and a mine of virtue. And he invited this selfsame Sámanera, and caused him to compose a commentary on four Bhanaviras" (of the Tripitaka) in the language of Lapká, and thus preserved the
knowledge of the Scriptures also. And because that he hearkened to the sayings of certain foolish men of other religions, who said
that great evils would befall them who place relics in new Relichouses (and live near them), he caused another city to be built, and went out from this city and abode there. And it came to pass that while the ruler of men yet dwelt there, the ministers assembled together, and, with the help of the servitors and other men of great authority, endeavoured to open the casket wherein was the Tooth-relic; but they could not, albeit that they tried to do so in divers ways all the night. And so the ministers went and told the great king of this thing. And when the king heard it he hastened to the chief city; and after that he had, with great reverence, made offerings thereto of divers sweet-smelling flowers and lamps and incense and other things, the lord of the land bowed himself down before the Tooth-relic, and, taking the key of the casket, opened it instantly with ease. And he opened the caskets that were inside, the one after the other, and beholding the tooth of the Supreme Buddha, he exclaimed with great joy, saying, “The life that I have lived hath indeed borne fruit!' And then he caused the people of the city to assemble together, and held a great feast with much rejoicing. And the lord of the land, having seen this marvel, was filled with joy and delight, and after that he had dedicated elephants and horses and jewels and pearls and the like precious things to the sacred tooth of the great Sage, he took it into his lotus-hands, and showed it to all the people, and filled them with great gladness.
* A Blcinardira is equal to 250 verses of 32 syllables each.
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And he caused the temple of the relic, which was built in the time of former kings, to be adorned with divers cloths spangled with gold, and fed the lamps thereof with perfumed oil, and placed flower-pots therein. In that beautiful tenple, which was like unto a heavenly mansion, he placed the relic of the great. Sage upon a silver altar, and celebrated a great feast in honour thereof. And he caused the whole city to be thoroughly purged, and the streets thereof properly spread with sand. And at that festival of the Tooth-relic he caused arches to be built of high and straight pillars around the temple and the inner enclosures thereof, and on the outer terrace, and in the great court of the king, and on both sides of all the streets, with no spaces between them. And they bound plantain trees to them, and adorned them beautifully with the flowers of the areka, the cocoanut, and the like. And by reason of the bright pieces of cloth of divers colours that were bound to the ends of long poles, the sky of the city looked pleasant, as though it were filled with flocks of cranes. And he caused jars, filled to the brim with water, to be decently placed in divers parts of the city, and canopies, shining with divers works in silver and gold, to be spread out in the open halls that were in front of the terrace
5 around the temple. And they enclosed the halls with shining
curtains, and covered the floor decently with carpets shining with varied workmanship, and strewed the ground around with flowers mixed with roasted grain." And when he had thus adorned the whole city, as though he were showing how the chief of the gods celebrated his feasts in the heavenly habitations, and how the kings of old, who were rulers of Lanka, had held their feasts, the lord of the land adorned himself with the royal ornaments, and assembled together, in the city, the novitiates of Lanká, and the devout men and wonnen, and all the dwellers in the city, and the inhabitants of the country. And the lord of the land, whose heart was full of kindness and mercy, fell on his face before the relic of the great Sage and did obeisance thereto. Then the king placed the relic on his lotus-hands and came forth from the Relic-house with a heart full of joy, and caused it to be
* Loja paicantlet. Lit. " that which has roasted paddy as the fifth (flower).” Paddy when roasted bursts, and the grain inside the lusk expands in the shape of a beautiful white flower. These are used on public occasions and festivals, as a mark of respect, for strewing the ground whereon a shrine is taken, or on which a high personage walks over.

CHAlo"I'ER XCVIII. 341
carried with great rejoicing (before a host of people), endless as the sea, with the golden casket and silver umbrellas displayed in great number; with beautiful rows of chowries; with strewing of divers flowers of silver, gold, and the like; with divers jewels and pearls, apparel and ornaments; with divers things meet for offerings, and with the music of the five kinds of instruments. And then the king went up and stood on the outer hall, which was beautifully ornamented in divers ways, and displayed the sacred tooth to the great multitude around him : and having thus pleased them exceedingly, he kept the Tooth-relic in its place. Thus did he give much pleasure to the people on that occasion; yea, as much as they would have enjoyed if they had seen Buddha alive; and thereby gained he much merit for himself. And the chief of men made offerings of divers things fit to be offered thereunto : gold, jewels, and pearls; elephants, horses; men servants, maid servants, and the like. IIe also made offerings of jasmine, champac, and the like flowers, and of sweet-smelling sandal and the like perfumes. And when he had thought to himself that there was great merit in a feast of lamps, the noble-minded king commanded that a feast of lamps should be held in one night at the divers shrines throughout the country, and also in his city. And he gathered the people together, even in one light, and held a feast, where seven hundred and ninety thousand and six hundred lamps were lighted. Thus did this king, the ruler of Lanka, make the face of the island of Laki to look bright with shining lights, like the sky that is spangled with stars. He also gathered much merit by offerings of flowers, ten million thirty and three thousand and eight hundred in number.
This king, who was endued with great virtue, took delight also in causing images of Buddha to be made. In the Aloka Lena" and other rock-caves in the country of Mátalé, and in divers rock-caves in other parts of the country, he caused to be made new images of Buddha, of his stature, both sleeping and standing and sitting, and also Cetiyas that give pleasure to men. He also caused many repairs to be made in decayed image-houses, and added greatly to his merits by making provision for their support.
In the city of Sirivaldhana, he removed the king's house and many other buildings that had been built aforetime, but were old, and built beautiful houses of stone. And the ruler of men caused
* Aliu. Vihára.
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to be built the beautiful Tower-gate" of two floors, wherein there were divers figures of plants and animals, and an iron gate with excellent doors. And while he yet dwelt in the city, the king, who loved to hear the preaching of the Law, caused halls to be erected in the middle of the court-yard of the palace, and ornamented them throughout with beautiful arches and the like, and spread out canopies, and prepared pulpits therein. With much trouble also he procured many preachers of the Law, and caused them to sit down and preach, with beautiful fans in their hands. And after the king had hearkened to the discourses of Buddha, clearly expounded by them in a manner that stirred his heart, he was greatly delighted, and made divers offerings of things meet to be offered, such as censers of gold and silver and divers kinds of beautiful cloths. And the lord of the land made such offerings many times, together with his ministers and his followers, and gained much merit thereby.
And when he had learnt form the sacred Law that to impart religious knowledge was an act of greatmerit, he caused preaching halls and lodging places for priests to be built in divers places suited for the assembling of people, because that he desired the welfare of the inhabitants of the divers districts in the king's country. And the ruler of men sent forth many preachers of the Law and others, and commanded the people to assemble at divers places, and caused the sacred Law to be expounded to them, and thus imparted religious knowledge also.
And the wicked and unrighteous unbelievers, the Paragis, who had escaped destruction in the time of king Rájasiha, and who then dwelt in divers parts of the country, endeavouring to turn others to their faith by gifts of money and the like, now lived in open contempt of the religion of Buddha, with full of devices. And when the king heard of their doings he was very wroth, and straightway commanded his ministers to destroy their houses and books, and to cause such as would not renounce their faith to be driven out of the country.
The lord of the land caused all kinds of feasts, such as the feast of lamps and the like, to be held at the noble foot-print of the Supreme Buddha on Sumanakita ; and celebrated great feasts at Anurádhapura, and also at Mahiyaggana and other places. He also built stone bridges, for the convenience of
Dvara-kotthaka-geha. Lit. “gate-tower-house."

CAPTER XCVIII 343
travellers in the eastern and western districts, on roads that were
difficult of access by reason of water.
And when it was made known unto the king that the religion
of the Conqueror decreased in Lanka because that the Order of
priests was extinct, it grieved the lord of the land and aston
ished him greatly; and he resolved to bring in the Order, and caused many inquiries to be made concerning the religion of the Sage, where it was most prosperous. And when he had heard from the Olandas the glad news that it flourished in divers parts of the kingdom of Pegu, Rakkhasiga, and Sáma, the king sent ministers thither, separately, and others with letters, which he caused to be duly written in the first language,t that so he might find out how the religion of the Sage prospered in each country. And when he heard that the religion in the country of Ayojhai prospered well, and that it was exceeding pure and undefiled, the ruler of men was minded to procure from that very country the sons of the Conquerors to the land of Lapká, and sent back his ministers thither, with a letter and presents and divers things meet for offerings.
And the lord of the land also caused a fine casket of pure gold to be made, one and a half cubit high, with the intent that he might place the Tooth-relic therein. And he caused it to be Set with gems of great value, and pearls, and the like precious things; but while the work remained yet unfinished his merit came to an end; and, in the eighth year of his reign, this chief of men, who was adorned with the ornaments of faith and many other virtues, and was desirous to secure the purity of the noble religion of Buddha, departed, at last, to the region of death, after that he had performed many great and good deeds that tended to the happiness of mankind.
Thus this lord of Lagká, this chief of men who was an excellent king, devoted to the welfare of others, and desirous of acquiring merit, governed the kingdom, doing good to himself and to others. Ye, therefore, who desire happiness in this world and unbounded happiness beyond this world, take heed and avoid slothfulness, and lay up for yourselves a store of merit which bringeth much happiness.
Thus endeth the ninety-eighth chapter, entitled “An Account of Siri Wijaya Rájasíha,” in the Mahávaņsa, composed equally for the delight and amazement of good men.
Siam. Páli. Ayodhya. S. Priests of Buddha.
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CHAPTEIR XCX.
ND when this great and virtuous king was dead, his wife's brother, a prince of great beauty and youth, became the supreme king. And he shed light on the beautiful island of Lanki, and found favour in the eyes of the people by the exceeding beauty of his person. And this chief of men ascended the throne in the two thousand two hundred and ninetieth year after the Parinibbina of the Supreme Buddha, and gave himself up to advance the welfare of the island of Lanka, and thereby comforted the people who were mourning for the loss of the great king (his predecessor). And as the sun, after that he hath given light to all the quarters of the earth, goeth down the western mountain and leaveth darkness behind him, and, rising again behind the eastern mountain, dispelleth the darkness and lighteth up all the quarters of the earth, so did this illustrious king ascend the throne of Laki and disperse the darkness of sorrow which had been cast over the whole nation, and fill the hearts of the people with great gladness. And as soon as this chief of men was anointed king, because that he was a lover of virtue and delighted in the three Sacred Gens of which Buddha is the chief, he caused the whole city to be cleaned forth with, and ornamented it with cloths, arches, and the like; and when great numbers of the inhabitants of Lanká had assembled themselves together, the great and illustrious king, the child of good fortune, marched in procession around the city with all the magnificence of a king, and made them feel that the kingless kingdom of Lagká had once more a king.
And the chief of men, who was endued with great virtue, took up his abode in the city of Sirivaddhana.
This eminent and meritorious king, Kittissiri Rájasiha, by the strength of his resolutions (in former births) to maintain and defend the religion of the Sage, now appeared in Laká, and enjoyed the splendour of Lank's kingdom. He excelled in wisdom and in faith, and called to mind the things that are real and the things that are unreal, and began to make offerings unto the three Sacred Gems of which Buddha is the chief.
And he joined not himself to evil companions, but associated himself with the wise, and gave honour to the virtuous, and hearkened to the noble Law, and himself increased in faith and
 

(UHA PTER XCIX. 345
wisdoin. And the king, knowing what things ought to be done and what things ought not to be done, avoided that which was not to be done and clave to that which ought to be done. And he pleased all his people by practising the four duties of kings, and became worthy of the praise of wise men. And when he had learned from the sacred Law the reward that was due to them that impart religious knowledge, and the benefit of hearing the sacred Law, and the merit of copying the books of the Law, and even of making offerings thereto, he thought that these were things that were meet to be done. So he caused preaching halls to be built in divers places, and set up canopies of cloths of beautiful colours therein, and ornamented them with divers arches. And when he had caused those halls to be lighted and pulpits to be prepared in them, he caused preachers of the sacred Law to be brought thither with great pomp and honour, and respectfully invited them to take their seats on the pulpits and to expound many discourses, of Buddha, such as the Dhammacakka and the like, and gave ear to them all night with great reverence. And by thus hearing the sacred Law he was enabled to see in its true light the vanity of life and of the body and the pleasures thereof, and the nature of that which is real and durable. And the faithful king was much pleased, and continued to celebrate the great feast with his ministers and his followers by offering up divers things that were meet to be offered. And in this manner did he ofttimes cause religious knowledge to be imparted for the welfare and happiness of the inhabitants both within and without the city, even all his people; and thus did the ruler of men perform that meritorious act which consisted in the communication of religious knowledge.
And the king, with much lovingkindness, bestowed favours on the priests who had come from Rakkasiga and the priests of Lagká and many novitiates also who had entered the church, by
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giving them all the things that were necessary for monks, such
as robes and the like; and he caused them to recite the Paritta, and the Masigala, and other discourses. Many a time also did he thus keep up the preaching of the sacred Law, and increase his store of merit by making gifts of the things that were necessary for monks.
And in the fulness of his faith he spent nine thousand and six hundred pieces of money and caused an excellent golden book to be made, on the golden leaves whereof he caused many discourses
of Buddha to be engraved, such as the Dhanuma-cakka and others.
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And he caused the preachers of the sacred Law to read it for one whole night, and offered many things thereunto, and ofttimes heard the exposition of the sacred Law therefrom. And the ruler of men gathered many scribes together, and caused the Digha Nikáya, to be copied in one siugle day, and paid the writers thereof liberally. And then he held a great feast and caused the doctrines that were contained therein to be duly expounded throughout the night, hearkening to it himself, and causing others also to hearken to it. In the fulness of his faith he also caused copies of many other books to be made, such as the Sagyutta Nikāya and the like, and paid the writers thereof in money. And when others, whether priests or householders, made copies of books decently and brought them before him, he was well pleased there with, and showed them much favour by giving them gifts of money and the like. Thus, being always kind and liberal, he shared in the merits of others also among the inhabitants of Laņkā.
And this chief of men who was desirous of merit went up to the noble city of Anurádhapura, with all his followers, and made offerings to the great Bodhi and the great Cetiyas of elephants and horses and gold and silver and the like; and in this wise also did the king acquire merit. And the illustrious chief of men went in royal state to the Mahiyasigana Cetiya and the excellent Nakhá, Cetiya, and heaped merit by worshipping at those shrines and holding great feasts. And that he might worship and make offerings at the beautiful Cetiyas and viháras that the king Parakkama Báhu had built in the noble city of Pulatthi, this faithful and renowned king went thither with a great number of followers and made offerings thereat befittingly. And the king, who was endued with faith and other virtues, worshipped at the Rajata Vihára," also, and acquired much merit.
And like the former kings of Lanká, he desired to show to the divers classes of his subjects the rejoicings that were held in honour of Natha, Vishnu, and other gods, which were regarded by all the people as conducive to prosperity. And to that end he caused preparations to be made throughout the whole city, so that it looked like the city of the gods. And he assembled together all the inhabitants of Lauká in that city, dividing the people according to their districts and offices, and placing them in divers parts of the city-the people of each district having a
* Ridí Wilhára.

CAPTER XCX. 34
flag to distinguish them, raised (in their several encampments). And he caused the emblems of the gods, that were in the temples, to be (taken out and) placed on the back of elephants, and commanded that they should be taken in procession, accompanied before and behind by elephants and drums and a host of dancers; by numbers of divers elephants and horses; by men in the dress of Brahmas, arrayed gorgeously in divers garments; by persons
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holding divers kinds of umbrellas and chowries; by numbers of
divers classes of women and officers of State; by numerous swordbearers and shield-bearers and spearmen and men armed with divers kinds of weapons; by persons carrying divers cloths and flags; by people of strange countries, and men skilled in divers languages ; by numerous artificers and handicraftmen, and by many such people. And then the king followed in royal state, like the king of the gods, and after that he had gone round the whole city with the procession, returned (with it), and entered the palace at the conclusion thereof.
And while our great king thus celebrated the A'sálhi rejoicings yearly he thought it proper, as his faith and wisdom increased, that they should be preceded by a procession in honour of Buddha. So he caused a golden howdah of exquisite workmanship to be fixed on the back of the State elephant, and adorned this white
elephantt with ornaments. And this one was surrounded by
elephants ridden by men who carried silver umbrellas and chowries and flowers, and canopies with flowers hanging from them, and manifold other things that were meet for offerings; by divers flags and banners; by men who disguised themselves in manifold dress; by royal ministers; and by divers strangers. And when everything was thus made ready, the ruler of men reverently placed the splendid golden casket containing the relics of the body of Buddha on the howdah, and caused the flowerstrewers to strew flowers thereon, thick as rain. Then there was great rejoicing, with cries of “Sádhu,” and with the sound of conchs and cymbals and the noise of divers drums. And the good people, who were struck with wonder and amazement, unceasingly
* July-August.
t The expression Subha-candiradar-gajap is evidently a blunder. The writer probably had a hazy idea of the Sanskrit words Subhra-candira, which may be used for a white elephant, and in attempting to render them into Pali made an incomprehensible mess of the compound. The Sighalese version makes it, “ the elephant with beautiful spots and two tusks," for which I do not find ally warrant,
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worshipped the relics with their hands raised to their foreheads, And the ruler of men arranged that the procession should be preceded by men carrying torches and by men wearing festive garments and by a variety of festive shows. And he commanded that the relic of the Conqueror, which had obtained the first place among the things that were to be adored by gods and demigods and men, should be carried foremost ; and the rest, such as the emblems of gods, and men and others, should follow behind it. And he himself, surrounded with all the magnificence of royalty, amidst shouts of victory and applause, with the majesty of a king, and with great rejoicings, went forth, as if displaying before men the manner in which the chief of the gods celebrated the great feast of the relic in heaven.
And as he was endued with faith and many other virtues he gave his services to the cause of Buddha, the Law, and the Order. And remembering with pleasure what was real and what was unreal, he did always deeds of charity and the like good works. And as he abounded in faith, wisdom, and mercy, and other excellent virtues, he was like unto a lamp that shed light throughout the island. And he rejoiced exceedingly in the Supreme Buddha, and walked circumspectly according to the Law of the Sage with the ten powers. And he was always diligent and zealous, and looked at the real and the unreal ; and, being mindful of the welfare of all his people, he performed namy acts of merit, such as almsgiving and the like, and continued so (even to the end)." And because of the respect that he had unto the three Sacred Gems, he continued daily to make great offerings to the Tooth-relic with great rejoicing. And being always mindful of the priests who were brought into the church in his reign, he ministered unto them, out of his own income, with the four things that were necessary for monks. And as he delighted in the sacred Law he ofttimes heard it expounded with great attention, and acquired much merit. And thus he caused the religion of the Conqueror to flourish, even as it did when Buddha, yet lived, and did much good to the inhabitants of Lanká. And when he heard of the works that had been done by Parakkama Báhu and former
* These two verses are composed in different metres-viz., the Upendrapaird, and Sragdhará, respectively, and contain needless repetitions-a lamentable fault throughout these chapters. The two verses, besides, are unconnected with the narrative, and have evidently been added Ör interpolated for effect,

(IAPTER XCIX, 349
kings he was struck with their excellence, being indeed himself a follower in their footsteps. And as he had learnt the duties of kings he had a great regard thereto, and lived in fear of the four states of mind that lead to the perversion of justice," and applied himself with great heed to the practice of the four kingly virtues. He showed favour unto his own brother and others in a manner that was most fitted to please them, and gained their affections by inquiring constantly after their health and welfare. Thus did this chief of men, the suprenue lord of Lanka, give himself up to the welfare of others, and was always diligent in defending the cause of religion and of his people. And when he heard of the many former kings who had been the defenders of Lanká, and remembered their noble deeds, he resolved, saying, “I also will walk in the excellent path of the duties of kings.' And when he had thus resolved the ruler of men pondered it in his heart.
Now the history of the kings of the Great Dynasty and of the kings of the Lesser Dynasty, from Mahá, Sammata unto those of the city of Hatthisela, was formerly comprised in verse, and preserved by them of old under the title of “the Mahávansa.' And this ruler of Laká caused an examination to be made, separately and in due order, of the two books, namely, that which was extant in the island of Lanká and the same book of the history of the kings of Laká that was brought hither from Siam ; and when it was told him that they were wanting, he caused the portion also of the history of the latter kings, from Parakkama Báhuf and others to the present time, to be written up, and caused the genealogy also of the kings to be preserved.i.
Thus did this ruler of men administer the affairs of the kingdomjustly and righteously, and committed not any breach of the precepts of kings or of the precepts of religion, but conformed himself to the laws that govern the conduct of kings, and daily performed divers acts of merits, such as giving alms and the like. And this liberal king meditated on the noble Law, and steadily practised the four kingly virtues (that conciliate
* The gottis, viz., love, hatred, fear, and ignorance.
t Parákráma Bahu IV. who reigned at Kurunégala. See Chap. XC., v. 64.
Being an important passage, relating to the composition of the last portion of the Mahāvasa, I have rendered the original very closely. The portion thus written up to this date evidently commenced from the 105th verse of the XCth chapter, which records the reign of Parakkama Bahu IV. See note in loc.
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people); namely, giving of gifts, speaking kind words, seeking the good of others, and regarding their fellow-creatures as they do themselves. And so that the world might see that he had the same regard for his two younger brethren, the sub-kings, as he had for himself, the king bestowed liberally on them equipages and all other things that were necessary for kings; and thus he pleased them much, and practised to their utmost extent the four-fold kingly virtues. And these two sub-kings who had received such favours from the king, were wont to celebrate feasts in honour of the Tooth-relic, each on his own account, and to cause books to be written for payment. They were wont also to invite priests and give them alms daily; and by hearkening to the preaching of the holy Law they knew what should be done and what should not be done; and thereby they eschewed evil deeds and loved good works greatly. They sought also for Sámaneras who were good men, able and skilful, and provided them with the eight things that were necessary for monks, as befitted princes, and caused them to be ordained and well instructed in the Laws of discipline and the discourses of Buddha. They built monasteries also, which are works of great merit, and caused priests to dwell in them, unto whom, also, they were wont to minister duly, with great regard. And they also made inquiry, in divers ways, concerning the things that were needful to be done for the religion and the kingdom. And by encouraging good men and discouraging the wicked, they acted according to the king's wishes, as it was their duty to do. In this manner they sought to do good in divers ways, and conducted themselves according to the king's wishes, and made themselves one with the religion and the people. And because that some former kings, with the intent to obtain the kingdom, cared not for their brethren and kinsfolk, but persecuted one another, the people, in like manner, by reason of their dissensions, became of the same character. But these three brethren, having obtained and divided among themselves a kingdom that was not to be despised, contended not with each other for greatness, nor laid bare the faults of one another before the world. And they dwelt together in one city, and clave to each other like their own shadows. And thus, without (envying one another, or) being provoked to anger on account of the kingdom, they displayed the virtues of the Bodhisatta as they are written in the Silava Játaka. The Licchavi princes of Wisálá (in the days of old) ruled their kingdom in peace and harmony, and thereby obtained they the victory over their enemies.

CAPTER XCX 351
Even as kings gifted with little wisdom, maddened by the beauty of Lapká, did that which was evil, and came to great trouble; so they who were endued with wisdom and favoured by Lapka, did that which was right, and acquired great fame. Even so these three rulers of men who became the (joint) lords of a Lapká, beautiful as she hath ever been, preserved peace and harmony among themselves. That, I say, is a marvellous thing. And this great king, of great virtue, who had given his brother the
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parasol and other emblems of royalty, beheld him once going
about with a royal retinue (as splendid as his own), and was pleased (thereat), and looked on him again and again, and only turned his mind to contemplate the virtue of benevolence to all men.
And these three persons, endued with many virtues, who stood high in the Race of Kings, and were the prop and support of religion, walked in the ways of good men. And as they avoided those things which lead to the perversion of justice, and associa
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way to heaven.
Thus these virtuous kings, rich in faith, devoutly made offerings to the Tooth-relic of the glorious Buddha, and his excellent Law and Order. And they acquired much merit which bringeth every blessing, and defended the spotless religion of the Sage with great care, as also this island of Lapká.
May all men, therefore, always serve the virtuous ruler of Layká, who laid to his heart the weight of solid virtue that belongeth to the Sage, the sole lord of the world, and constantly keepeth it in remembrance without forgetting his Law and his priesthood.
Thus the great king, who is the chief of kings, endued with kingly authority, duly defended the spotless religion of the Sage and this island of Laká. And he pleased the people of many countries by giving them great possessions. He caused gods and men to rejoice; and he was endued with excellent wisdom, and was possessed of the power of authority as well as the power of merit."
Verses 106 to 109 are only laudatory, and have no connection with
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each other. They are composed in the Mailini, Sardala-Vikridita, and
Vasanta-tilaku metres, and have evidently been intended as a conclusion to the religious life of the three royal brothers, The verses contain much tautology and are otherwise faulty,

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Now while this great king of great fame and great authority dwelt in the great city, defending the church and the kingdom, the Hollanders, who were powerful merchants, and had been appointed in the time of king Rájasiha to defend the (sea-coast of the) island, continued to perform the duties of messengers to the kings of Laká. It was their custom to bring presents of great value (to the king) of divers cloths and other goods wrought in divers countries, and many costly things also that were fit for the enjoyment of kings, every year, with great honour and in great procession. Now at that time, by reason, perhaps, of some sin committed by the people of Lagká, or of the neglect of the gods that were appointed to defend the religion and the land, they (the Hollanders) became exceedingly wroth and cruel, and began to vex the inhabitants of Lapká in manifold ways. And when the illustrious king heard tidings thereof, he thought it an unjust thing, and sent officers against them. And those officers went with the men of Laká, as they had been commanded, and carried on a fierce war with the Hollanders. And they destroyed the enemy, and burned their houses and forts, and, by manifold devices, struck terror into their hearts. And when the enemy was thus oppressed with fear, a certain stubborn, cruel, and vile man-a sinner whose days were numberedassumed the leadership, and took with him a great number of followers consisting of many Malays and others, and, in manifold ways, began to lay waste divers parts of the country, and destroyed villages, viháras, devålas, bridges, resting houses, and the like.
And although the officers who had been ordered by the lord of Laqka opposed him in divers places with men of valour skilled in war, and fought against him in divers ways and slew (many of) the enemy in every battle, yet were they not able to prevail against him, so that he began to march against the city. Thereupon the great military officers opposed the enemy in front, stopping the way in divers ways, that they might hinder him in his rapid progress. And in the meanwhile, the great king, the lord of Lagká, who was endued with great knowledge, knowing that the time (was unfavourable), and seeing that it was not possible to hinder the progress of the enemy who came on like a wild-fire, placed the venerable Tooth-relic, and his queen also, and younger sister, and all his best treasure, in the charge of the two sub-kings, and sent them on for safety into the heart of the country, which the enemy could not reach by reason of the fastnesses of the mountains and the forest.

CAPTER XCX. 353
Thereupon all the forces of the enemy, like a fierce multitude of devils, entered the city and destroyed all religious books and other sacred things. And the great king put himself at the head of the army, and,-surrounded by valiant generals skilful in war, and great ministers who knew how to take advantage of opportunities,-took up his position at divers places near the suburbs not far from the chief city, and besieged it on every side. And the inhabitants of Lanká, being attached to the religion of Buddha, acted according to the king's commands, and slew all those who went over to the enemy, wheresoever they found them, while the king's messengers and other officers defended the priesthood.
And those brave men, valiant and strong, who were faithful to their king, fought with the enemy in their desire to defend the religion of the Conqueror. And they surrounded themselves with strong men, and fought in divers ways with those who held the highway at divers points," and drove them away. And they began to fight with the enemy that was inside the city, and many times slew them. It is not a marvel to us that men carried out the wishes of the king with such zeal, for even the gods did likewise. And, indeed, there soon fell upon that most foolish leader of the enemy's hosts a fearful and terrible madness that was brought about by the power of the gods and by the power also of the king's merit, so that he abandoned that fine city, and left it ingloriously, and was consumed by the fire of Death.
And all the enemy's hosts who had come under the leadership of that foolish man became powerless and helpless, and were overtaken by calamities. Some fell victims to disease; others suffered great distress from hunger and sickness; some were slain in battle, and others betook themselves to mountain fastnesses.
Thus were these enemies, the villest of men, destroyed and put to flight, and thus was this ruler of the land protected by gods and men And the people said, “Of a surety our king is a man of great power: he is a man of great good fortune!' And, indeed, who, in this world, is able to override the authority of a king so great in power, so great in good fortune?
And when the illustrious king, whose enemies had been driven away, saw that the forces of the enemy had disappeared, he caused
with those who guarded the enemy's line of communication, evidently.
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the city to be cleaned as before, and the temple of the Tooth-relic and other sacred buildings to be especially decorated. And the ruler of men, who had a pure love for the noble religion of the Supreme Buddha, never forgot it. He remembered the virtues of the sons of the Supreme Buddha," and always held his Tooth-relic in great honour. The ruler of men, who thus conducted himself aright in respect of the three Sacred Objects, could not bear the sorrow caused by his separation from the Tooth-relic; and he, therefore, went with his followers into the heart of the country, which was exceeding difficult of access. And when the great king, full of great faith, beheld the Relic-casket, he was struck with wonder and amazement; and he reverently bowed unto it and worshipped it humbly, touching his head on the ground. And when he had also saluted the priesthood and put an end to his grief, he bore on his head the casket containing the Tooth-relic, and, with much rejoicing and acclamation and the music of the five instruments, carried it in great procession into his own city. Then, when the people of Lapká beheld the lord of the land with the Tooth-relic (on his head) they were greatly delighted, and shouted for joy. And the king carried the Tooth-relic to the former temple of the tooth, and caused all the ceremonies to be performed thereto as before.
Now (during the siege) the Sangha-Rájái and many other sons of Buddha who lived in the monasteries of the city, seeing that there was more to be feared from the renewal of existence than from the enemy, abandoned not their life as monks, but left the city with their books and relics and the things that were necessary for monks, and went and dwelt in the country outside, preserving the religion of Buddha. The great king, however, caused them all to be brought back into the city, and speedily caused the monasteries of the city to be cleaned, and persuaded the priests to take up their abode therein. And he sought after skilful expounders of the Law among them who had heen commanded to learn the doctrine and precepts of religion, and invited them, and frequently heard the preaching of the sacred Law, such as admonitions to kings and the like.
Meaning, his disciples.
f Thé' verse is composed in the Vasanta-tilaka metre. The writer, in attempting to introduce the word Sambuddha (Supreme Buddha) at the beginning of each line, has sacrificed sense to sound.
it. The supreme head of the Buddhist church. This is the first time that this title is mentioned in the Mahāvasil.

[}|HAIPTīR X0IX, 355
Now, after this, certain Dutchmen dwelling in the country, who lived at enmity with the king, but who had a regard for the
customs of countries, assembled and took counsel together,
saying, “It is not possible for us to take the whole of Lagká.” And after that they had known it for a certainty, they took counsel again, saying, “The people in this country who have rebelled against the supreme king of Lanká have met with destruction, and so will it happen to us also. Therefore it is meet that we should make a great show of loyalty and respect towards the chief of Lapká, and live here in peace as before.' So they took with them the empty casket of the Tooth-relic, which shone like a beautiful Cetiya, and which had been carried away by that foolish man," and the golden howdah, and the royal presents also, saying, “We shall obtain pardon for the offence committed by our countrymen, and henceforth live in peace.' And they approached the king with great respect, and bowed down before him ; and after they had presented divers gifts, they exchanged many kind words with one another. And the royal chief of Lagká. pardoned their great offence, and even treated them with much respect; and thus did our king re-establish friendship with them. And the Hollanders also were well pleased with the king of Lapká; and (thenceforward) it was their custom to bring unto him every year a royal letter with costly presents of things that were produced in divers countries.
And the ruler of men caused the great casket that had fallen into the hands of the heathen to be gilt with refined gold and set with precious stones, and made it to shine as the sun; and he placed the Tooth-relic therein, and made offerings thereunto like the chief of the gods.
Thus did this king enjoy the great pleasure of having destroyed a multitude of the wicked, heathen enemies. Oh, how great was the good fortune of the Sighalese ruler, a believer of the true faith. Let people think upon this marvellous and wonderful event, and practise with devotion the virtues which that religion teacheth -a religion, truly noble, incomparable, and praised by good men. And this king having assumed the reigns of government at a time when there was not even one priest in this beautiful island of Lapká, dwelt at Sirivaddhana, and persuaded many persons of good families to enter the priesthood and novitiates to receive ordination. Among them there were some who became expoun
Alluding to the commander of the Dutch forces who took Kandy.
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ders of the Law; others who became learned in the Vinaya, and others again who became hermits of the forest. And when he had filled the whole of this Lagká, which was without priests, with many hundreds of priests endued with excellent qualities, the king performed acts of merit every day, inviting priests and giving them daily food, and food also for the sick.
And he looked after the (bodily) welfare of the priesthood. For in this world there are two kinds of diseases to which novitiates and priests are liable, namely, those of the body and those of the mind. Of these, for the cure of the diseases of the mind, Buddha, the greatest of men, has provided the Vinaya rules and the Suttanta discourses. But the priests, after that they are instructed in the Vinaya and Suttanta-remedies that are effectual in destroying lust and diseases of the mind-are liable, to be afflicted with bodily diseases, by reason of which it is hard for them to practice the doctrines and precepts of religion. Therefore the lord of the land took permission from the priesthood to make provision for the treatment of their bodily diseases, such as fever and the like, and appointed two physicians, well instructed in the knowledge of healing diseases, together with attendants, and rewarded them with gifts of lands, clothes, ornaments, and the like substance; and he, moreover, spent out of the royal treasury, a hundred pieces of money yearly for the purchase of medicines. And the king was wont to inquire after the health and welfare of the novitiates and priests in the divers viháras, and minister unto them with things needful. Thus did this king of kings confer many blessings on the priesthood. Now Buddha hath declared that of all (temporal) blessings, the blessing of health is the best and highest; and this blessing also did the king confer on them. (In short,) he maintained the religion of the Supreme Buddha in perfect splendour.
Great kings of old, who ruled over Lapká, were supporters of its religion. And they put down heresy and drove away many enemies, and bore the burden of government well. This king also, having heard an account of those kings, became a steadfast supporter of religion; and, seeing that he had felt within himself (the holy influence of) the sacred doctrines which confer unbounded glory, was constant and diligent in good works.
Thus endeth the ninety-ninth chapter, entitled “A Description of the Festival of Coronation and other Things,' in the Mahávagsa, composed equally for the delight and amazement of good men.

CHAPTRCR. C. 357
CEHAPTER C.
SND he honoured the Tooth-relic with constant devotion, regarding it as a Cakka. With divers kinds of flowers, such as jasmine, champac, the punndiga, f the kanikira, the ketaki, S the lotus and the blue lily, -with numerous perfumes, such as sandal, agallochum, and the like-with divers kinds of incense, -with sugar, honey, and the like things, -with fine areka, camphor, betel, and medicines, with divers kinds of food, such as savoury rice, gruel, and other meats-with divers kinds of fruits, such as ripe plantain, jambu, jak, mango, phórusa, timbaraisaka, orange, yellow and green cocoanuts, rich and excellent
of their kind, well-ripened pomegranates, wild dates and grapes,
and with divers kinds of yams and tender sprouts of trees:- with these and such offerings, and with the music of the five kinds of instruments, together with new offerings added to the many that former kings were wont to make, did he honour the Tooth-relic daily. And this king of great fame, who loved good deeds and was anxious to increase his store of merit, presented unto the Tooth-relic many gifts: gold and silver, gems and pearls, beautiful curtains and ceilings made of cloths of divers
9
colours, robes and things necessary for monks, divers kinds of 10
ornaments, numerous horses and elephants and black cattle and buffaloes, men servants and maid servants, and many fields and gardens. And when he had made these gifts, the ruler of men bowed unto it with great reverence. And after that he had seen
༣
" Cakkam is a wheel; but here it is used to denote the Cakka-ratana of a universal monarch, Cakkavatti. Childers, quoting Hardy, describes it as “The magic wheel of a Cakkavatti monarch, which rolls before him when he makes his royal progress from one continent to another.' Subhfiti, in his Abhidhanappadipikā, calls it “The movable palace of a Cakkravarti Rájá, made of precious stones'; and Clough, “The carriage of Cakkravarti Rajá." There is a long description of the Cakkavatti-ratanas in the commentary on the Mahá Sudassana Sūtra of the Digha Nikāya. They are seven in number: namely, the Cakka, the Hatthi, the Assa, the Maņi, the Itthi, the Gahapati, and the Parináyaka. Of these ratanas, or precious things, the Cakka is described as a miraculous car that carries the Cakkavatti Rájá and his retinue across seas and continents round the world,
if Rottleria Tinctoria.
! Pterospermum. Acerifolium.
S Pandanus Odoratissimus.
The Sighalese version gives Boralu-damunu, which Clough doubtfully says, is “a sort of Calyptranthes."
Diospyros embryoptiris.
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the relic of the Supreme Buddha, he was exceeding glad, and determined to complete the golden casket, the work whereof was commenced in the days of former kings, but was left unfinished. And he caused a large and excellent diamond of great value to be set on the top of that beautiful gem-coloured casket made out of two thousand suvannas with seven nikkhas added thereto. And the ruler of men, with the intent to gain merit, caused the casket to be set with one hundred and sixty and eight brilliant diamonds of great value, one hundred and seventy and one beautiful topazes, five hundred and eighty and five blue sapphires, four thousand eight hundred and eighty rubies, and seven hundred and seventy and eight pearls. And, so that he might enclose this costly casket therein, he caused two other caskets to be made, and splendid precious stones to be set thereon. And the king also caused the large casket to be gilded that the famous king Wimala Dhamma Suriya had made. And the lord of the land then held a great feast, and placed the Tooth-relic of the Sage in the selfsame caskets.
And the king, who was greatly pleased with the Tooth-relic of the great Sage, dedicated unto it a great village called Akarabhandu.t And at that feast of the relic the lord of the land graciously determined to display the Tooth-relic to the people of Laká. And to this end, he caused the whole city of Sirivaddhana, to be thoroughly cleansed, and decorated it continuously with numerous works of art, with arches of cloth, with rows of arches made of plantain trees, with bunches of yellow cocoanuts and the like fruits, and with divers flags and banners. And the ruler of men then assembled all the people of Lagká together, and arrayed himself like the king of the gods, in royal apparel, and went to the house of the Tooth-relic, and offered thereto in divers ways many great offerings that were borne before him. And the lord of the land, who had a great reverence for the Toothrelic of the great Sage, fell on his face and worshipped it. And then he took the golden lotus whereon the Tooth-relic rested into his lotus-like hands, and went forth from the house surrounded with the noise of chanks and cymbals and the other instruments of music of five kinds; with numerous lamps and incense, and divers kinds of sweet flowers; with a display of
* A nikkha is a weight of five suvannas, each of which is about the weight of five copper cents.
† Akarahaduwa.

CHAPTER C. 359
cloths of divers colours and ornaments of divers kinds; with silver and gold and gems and pearls; with silver umbrellas and chowries, and with flowers of silver and gold and roasted grain. And amid the joyful shouts of many thousands of people, which was like unto the roar of the sea, the great king marched in procession, as though he were the Cakkavattiking with the Cakka gem, and stood in the magnificent hall decorated with divers ornaments of great beauty, like unto the celestial hall. And the royal chief of men stood there like the king of the gods with his heavenly hosts, and displayed to the multitude the excellent Tooth-relic of the noble Buddha, the which it was hard to find even in a space of one hundred thousand kalpas. And after he had gratified them all he replaced it in the caskets. Thus did he gather to himself a store of merit, and make all the people rejoice even as if they had seen Buddha alive. Even so did the king, with the intent to gain merit, display the Tooth-relic on many occasions, and heap up much merit. And he allowed not the lands that were granted by the former kings of Lagká for the benefit of the Tooth-relic to be at all lost, but (contrariwise) made great offerings unto it day by day, taking much delight therein. And he gained true and enduring merit by dedicating thereunto elephants and horses and cattle, and the flourishing and populous village called Rajakatthala," and another great villa e called Muttápabbata.it
And because that the king desired the prosperity of religion it grieved him much to see that though, among the priests and novitiates who had aforetime been received into the church when the priesthood yet continued in the island of Lagká, there were some who feared evil and respected the good Law and lived a life of purity and discipline, there were yet others who made light of sin and led sinful and wicked lives, maintaining families and devoting themselves to worldly business. And these men busied themselves with the practice of astrology and medicine and other callings that were not proper for priests. And when the king had heard of the doings of these shameless monks and had learned the truth thereof duly, he chose from among the priests that behaved themselves well the famous novitiate Saranasikara, who was a priest of great piety, who endeavoured always to advance the welfare of the religion of the Conqueror, and was
* Radatala. f Mutugala.
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moral and virtuous and wise, and skilled in grammar and in the words of the Supreme Buddha. And as the king thought well of him he sought his assistance, and made inquiry into their conduct according to the Law, and repressed them. And he caused them to be duly warned that they should thenceforth abandon all practices that became not the priesthood, even those of astrology and medicine, and that they should take heed to study the words of the Supreme Buddha and to observe his precepts. Thus did the king, who was desirous of the prosperity of the religion, which had languished grievously, encourage them that were well behaved, and, by manifold devices, favour the cause of religion.
And because that the lord of the land feared greatly for the decay of the exceeding pure religion of the great Sage, by reason that the ordained priests throughout Lagká were extinct, he thought to himself, saying: “While kings like unto myself govern Laká, it beseemeth not that the religion of the Conqueror should be utterly lost. In the times of former kings did they send ministers to divers countries that priests might be brought hither; but they failed, and so the religion was not purified. Now, that which they have failed to do will l verily perform.' And this most virtuous lord and ruler of the land having resolved thus, and with the desire only to perpetuate the religion of the great Sage, sent ministers with divers presents and offerings and an excellent letter to the noble city of Ayojha for the purpose of bringing priests therefrom, in the two thousand two hundred and ninety and third year of the Parinibbána of Buddha. Thus did the lord of Lagká commence the work of purifying the religion of the Supreme Buddha, with the intent to advance. its prosperity. And those ministers took charge of the king's letter and other presents with great ceremony and respect, and departed hence in a ship with the Dutch people who were charged with the protection of (the sea coast of) Lapká. And when they reached the city of Ayojha in the kingdom of Siam the king of that country received the king's letter and the presents, according to the custom, and entertained the ministers hospitably. And when he had read the king's letter, the wise king Dhammika, who had devoted his life to the support of the religion and the practice of the ten Páramfs," in the hope that he might thereby
* The ten perfections or virtues, the performance of which is a necessary condition for the attainment of Buddhahood,

UBLAPTER C), 381
attain to the Buddhahood, was astonished to hear of the decay of the Buddhist religion in Lapká and all the other matters connected therewith. And when he had determined to promote the religion there and advance its prosperity, the king called together the Safigha Rája' and many other great elders of the kingdom of Siam who were skilled and learned in the Doctrine and the Law, and were, moreover, of long standing in the church and had the management of the affairs thereof, and inquired of them diligently concerning this matter. And he chose a chapter consisting of more than ten priests, at the head of whom was Upáli, an elder distinguished for moderation and contentment, and endued with gentle manners, and of an upright behaviour. Them did the king send to Lagká, to the noble Relic-temple of Buddha that was there; and, with a liberality like unto that of Wessantara,t the king sent (in charge of them) books of the Dhamma and the Vinaya, such as were not to be found in the island of Lagká, and also an excellent royal letter, with divers presents, by the hand of the royal ministers of Ayojha. And the stately ship that was thus sent thither with the image of gold and the other presents made the voyage across the deep sea, that abounded in terrors and perils, and arrived in perfect safety at the port of Tikonamala in the beautiful island of Lagká. And when the
great king, the ruler of Lagká, had heard the tidings that it had 7
arrived, he caused all the inhabitants of the city of Sirivaddhana to assemble together, and held great rejoicings. And the chief of men, who was greatly pleased, caused the road from the beautiful city of Sirivaddhana unto the great sea, to be cleared and put in order, and dwellings for monks to be built in divers places (along the way that they were to come). And he sent thither his great ministers and other officers, and caused the priests and the images and religious books and all other things to be brought up in due course. And they journeyed the long distance, receiving much honour, and with great rejoicings, and came nigh unto the Maháváluka river which riseth from Sumanakita. Then the royal lord of Sirivaddhana, who was a lover of merit, being desirous of obtaining the reward that followeth from the act of going forward to welcome the three Sacred Objects, proceeded to meet them at the head of the army, with horses and elephants
* The highest dignitary of the Buddhist church.
The last incarnation Buddha as a Bodhisatta. j Trincomalee.
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and other equipages. And when he had met them he bowed with great reverence unto the excellent great elder and the others, and greeted them graciously. And after he had duly spoken words of kindness and civility to them he caused the three Sacred Objects to go before him, and himself followed them into the city. And he caused the noble priests to take up their abode in the beautiful monastery that was adorned with a tiled roof, built in a beautiful place at Puppháráma;" and there he supplied them duly with all things that were necessary for monks, and also appointed officers to inquire daily after their welfare. And the king caused the royal messengers, who had been sent by the king of Siam from the city of Ayojha with the royal letters and presents, to take up their abode in suitable places, and cominanded that due hospitality should be shown to them.
Thereafter, on the two thousand two hundred ninety and ninth year after the Parinibbána of the Supreme Buddha, in the month of A'sálhi, f when the moon attained her fulness, the great and powerful king entered the Aráma in royal state, and having caused seats to be duly prepared in the Uposatha hall that was in the middle thereof, he invited the great Upáli,-an elder endued with piety and uprightness, and who was learned and skilful in devices, and loved the welfare of all beings-and the second great elder also, Ariya Muni, together with the priesthood, and caused them to be seated in the hall. And then the king, the lord of . Lagká, caused the rite of ordination to be conferred, amid great rejoicing, on the principal Sámaneras of Lagká (that presented themselves).
And from that time forth the king was wont to send for such of the novitiates and others who were skilled in the science of language and the knowledge of the Law, and caused ordination to be conferred on them. In the same manner he made regular inquiries concerning persons that were fit for the robes and for ordination in the noble religion of the Supreme Buddha, and caused the rites of robing and ordination to be duly conferred on them. And when the number of priests had increased in Lapká he made inquiry, and chose from among them such priests as were diligent in observing the doctrines and precepts of religion and who deserved to fill the office of teachers, and ordained that they should receive instruction from the priests who had come hither from Ayojha.
' Malwatta. it July-August,

A CHAPTER C. 363
Now, among the priests that behaved themselves well and strove to maintain the religion of the Conqueror, there was one who had endeavoured long to restore to its former splendour the religion of the Sage which had for a long time been often brought nigh unto the gate of destruction,-one who was diligent by day and night, and, according to the measure of his wisdom and ability, threw light on the doctrines and precepts of the religion of the Sage-one who shed light on religion by duly instructing many of his own pupils, and those of others also, in the doctrines and precepts of religion-one who was engaged in doing good to himself and others, and who earnestly wished to maintain the religion of Buddha for a long time-one who was constant in devotion to a life of purity-one who, in virtue and piety and austerity, was like unto a mirror to all the sons of Buddha in Lapká, who sought to improve themselves, and who, during his novitate, was known as Saranafikara. Him who was now ordained, a pious and well behaved son of Buddha, the king appointed to the office of Saggha Rája. And of the number of priests who were his followers, the king made inquiry for such persons, in both the establishments," as were able and fit to discharge the duties of religion, and gave offices to them. And he commanded them saying, “Ye whose duty it is to spread the religion of the Conqueror, be all of one accord; be diligent by day and night, and act according to the Vinaya and according to the Dhamma.' And when he had commanded them, even in this manner, the lord of the land showed them much favour; and thus did he add lustre to the religion, that so it might continue long in Laká.
Moreover the royal ministers and others who had come from Siam appeared before the king and presented the royal letter and presents. The great king and ruler of Lapká received them, and when he had read over the excellent letter of that king, he was much pleased there with, and showed favour to them also.
And the lord of the land, who had done merit in former births to the end that he might advance his own welfare and the welfare of others also, and the cause of religion, and who, moreover, was a lover of the Dhamma, and shed lustre on religion, being endued with understanding, was wont to visit the Aráma, aud, in the midst of the priesthood, diligently to inquire after
Malwatta and Asgiriya.
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those things that tended to advance religion, with the intent that he might spread the knowledge thereof.
And he requested of the great elder Upáli that he might expound to him from the Digha Nikāya and the Sagyutta Nikayi, and from divers other treatises also of the sacred doctrines, the ten-fold virtues of kings,f the four chief duties of kings, and such other subjects, and hearkened to them with attention. And the noble-minded king, who was inspired with faith, clearly understood what ought to be done and what ought not to be done, what was good and what was evil, what was innocent and what was hurtful; and he avoided deeds that were improper, sinful, and hurtful, and conformed himself carefully to a sinless and innocent life.
And as the king yet continued in his course of almsgiving and other meritorious deeds, he (at one time) caused the whole city to be decorated as before, and assembled together the ministers who had come from Ayojha, and the great elder (Upáli) and other priests who had accompanied him, with the newly ordained priests of Lapká and the novices and others of the priesthood, and all the people of Lagká. And when they had assembled themselves together he displayed the Tooth-relic unto them, that so he might advance their welfare and happiness, and held a feast even as he had done before, with a display of royal apparel and divers other things that were used for celebrating feasts.
And the royal messengers (of Siam) and other officers, being desirous of worshipping the shrine at Mahiyasigana and others at divers places, he sent them with the ministers of Lagká to worship at those places; and after he had done, in a fit and proper manner, what was necessary to be done for them, he sent them back (to their country).
Likewise also he gave things meet for offerings, and appointed ministers to accompany the excellent elder, Upáli, and the priests (who came from Siam) to the sixteen holy shrinest in
Two sections of the Sitra Pitaka. They consist of charity, moral conduct, liberality, freedom from anger,
freedom from cruelty, patience, rectitude, meekness, self-restraint, and
freedom from revenge.
They are Mahiyaggana, Nágadipa, Kalyāni or Kelani, Adam's Peak, Diváguhá, Dighaváрi, Mutiyangana, Tissa Mahá Vihára, the Bó-tree, Mirisavetiya, Ruvanveli, Thiparama, Abhayagiri, Jetavana, Sela Chetiya, and
Kataragama.

CHAPTER C. 365
Laká, such as Mahiyasigana and the rest, to worship thereat, and also at the shrines in the city of Sirivaddhana and other places. And as he was desirous of the welfare of the priesthood he caused Baddha Simás" to be enclosed and dwellings to be built for them in divers places. And in the course of three years the king who delighted in the priesthood caused temples to be built and priests to reside therein. And he provided them with things that were needful during the Retreat,t and heard the sacred Law expounded, and kept holy the sacred days. And he distributed among the priests that were invited (for the Retreat) divers things that were necessary for monks, and Kathina robes, with (ordinary) robes added thereto. And within these three years he who cared for the welfare of the people caused about seven hundred persons to be ordained among the excellent priesthood, and about three thousand persons of good families to be admitted to the Order as novitiates. Thus did this royal ruler of men advance the prosperity of religion. Therefore may all delighted Brahmas, Devas, and Asuras grant him prosperity and long life
And the wise king of Siam, Dhammika by name, who had been of great service in the furtherance of the religion in Lagká because that he longed for the attainment of Buddhahood, sent again, in the year called Sakara, from the city of Ayojha to Lagká, so that they may still further spread the religion therein, a chapter of priests exceeding ten in number, at the head of whom were the two elders, Mahá, Visuddhácariya-the great elder who was like unto a habitation of piety and morality and an ornament of faith and other virtues-and the assistant elder Waraianamuni, who was a man of deep wisdom and skill. And when these priests came hither, the noble king of Lagká received them into the city with great honour as at first, and caused them to take up their abode in the Puppháráma, and provided them, with much care and respect, with meals daily and all other things needful, in the same manner as he had done at the first.
And the great elder Upáli, who had laboured by day and night and wearied not during three years to advance the religion of his Master, when he had finished his work and filled up the
* Grounds consecrated and enclosed for the purpose of performing ecclesiastical functions. м .
t Antocassag-The three or the four months during the rainy season.
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measure of his merit, was affected with a disease of the nose, from which he verily endured much suffering. And the Sighalese king caused the great and noble elder who was afflicted with the disease to be carefully ministered unto by physicians; and the great king himself went often to the Aráma to see the great elder. And when he was informed that the disease was incurable his heart was moved with grief; and the king made offerings to Buddha of divers things that were meet to be offered, and made over the merit thereof to him. And when the elder was dead, the king caused his dead body to be carried in great procession in a splendid bier, ornamented with cloth, and with many honours caused the rite of cremation to be performed, and acquired merit.
And because that he felt thankful to the king Dhammika, the lord of Siam, for the help that he had given him in the work of advancing the religion of the royal Sage in Lagká, in that he had sent priests twice to ordain many hundreds of priests when there was not even one priest (ordained) throughout the whole island of Lapká, and books of divers kinds that were not to be found in Laká, -he thought to himself saying, “I also will duly perform that which I owe to him who hath been of such great help to me.' And he appointed certain ministers, and gave charge to them of a likeness of the Tooth-relic, an image of the Conqueror made out of a very precious stone," a conch-shell with the whorls thereof to the right, and numerous other gifts, together with an excellent letter to the king, and sent them with the priests (of Siam) who were desirous to return to their country. And the ministers took charge of, all these things with great reverence, and proceeded on their voyage, and reached the country of Siam. And when the king Dhammika saw them he was exceeding glad; and when he beheld the likeness of the Tooth-relic of the Conqueror he was greatly delighted, as if he had obtained the Tooth-relic itself, and paid great honour thereunto.
And when he had heard and understood the many kind sayings contained in the king's letter, whereby he gave to him the merit of having spread the religion (in Lapká) and such kind
" It is said that this image is still to be seen in one of the temples of Siam.
This is considered a rare and valuable article, and the possessor of it is said to be always in luck.

CAPTER O. 367
words, he was pleased with the king of Lanká. And he gave numerous books that were not to be found in Lanka, and a beautiful likeness of the print of Buddha's foot (Siripáda), and a golden pavilion (of small size), and umbrellas as offerings to the Tooth-relic, and presents of divers beautiful and lovely things meet to be used by kings, and also an excellent royal letter setting forth the reasons for the continuance of the friendship between the two kings, and giving (to the king of Lanká) the merit of all the good works that were done by himself, such as ordination and the like;-all these he gave unto the ministers and sent them back to the noble and beautiful island of Laká.
And the great and famous king of Lanká received all these presents; and when he had seen the sacred books and the likeness of the foot-print of the Sage, he was glad and paid great honour unto them. And he held a great feast in honour thereof, and displayed them to all the people. Moreover, when he read the king's letter and understood the many friendly sayings contained therein, to wit, the making over of the merit and the like; the Siphalese ruler was filled with abundantjoy. And the king thought to himself, saying, “Even in this life have I seen the reward that cometh of such good works as the purification of religion and the like What need is there then that aught should be said of that which will be truly enjoyed in the life to come.' Thus did the lord of the land take a true delight in the three Sacred Objects. And when he had visited the temple and heard the holy Law expounded by the great elders who had come the second time, the ruler of Lanká ordained that the priests who had received ordination from the chapter of (Siamese) priests who had come the first time, should receive instruction from Visuddhacariya and from the other priests (his fellow workers); and he also caused many other persons of good families to be duly ordained by those priests. Now among the priests of Lanká (who were placed under the instruction of the Siamese priests) some who were endued with virtue took lessons from the elder Mahá, Visuddhácariya in (the method of) meditation, which is the road to Nibbāna. Some learned under his fellow worker, Waraiánamuni, the interpretation of the Dhamma and the Vinaya, and also the science of words. In this manner did the king, the lord of Laká, enjoin on the
* There is one in Siam too.
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priests of Lapká that so they might grow in the knowledge of the doctrines and precepts of religion, and thereby maintained he the religion of the Supreme Buddha. And the priests of Lapká also themselves became diligent and skilful, and were included in the noble family of contented recluses distinguished by observance of the precepts, right conduct, and austere lives. They performed the duties of religion without weariness or sloth ; and, being always diligent by day and night, they held high offices in the Church as men of learning and spiritual gifts : and the king showed them favour by giving them dwellings and other things necessary for monks. And with the help of the Dutch people he sent back the priests who had come the second time (from Siam), who were desirous of returning to their own country.
Now on the eastern side of the city of Sirivaddhana, and not very far from it, there stood a rock, firmly founded, in a beautiful plot of ground. And (the king) caused a fine statue of the Conqueror, nine cubits high, to be hewn out therein by cunning workmen, skilled in the art of cutting stones and the like. And he covered that beautiful and graceful statue with leafofgold, so that it looked like the living Buddha, and enclosed the image with a high and thick stone wall. He also caused beautiful stone pillars to be fixed, and built an excellent two-storied temple, delightful to behold, with an ample court and walls, open halls, and other buildings. And he fixed curtain-walls and ceilings of diversified cloth, and built around them continuous arches, which were decorated with many ornaments, and with flags and banners hanging in every place. And on the day on which he celebrated the ceremony of painting the eyes (of the image) he caused rows of lamps to be lit, and vessels full of water and flowers to be placed, and made divers preparations according to the custom on feast days, attending (himself) in a fitting manner to all that was necessary to be done in respect thereof. And to the workmen who executed the beautiful paintings he gave presents of cloth and jewels and other things, as they liked best, and pleased them in divers ways. And on a good day and on a lucky hour that was deemed favourable (for celebrating feasts), he set the eyes of the image amidst great rejoicing and the sound of musical instruments, such as conch shells, cymbals, and the like, which he caused to be maintained with great magnificence, like unto the roar of the great ocean. And the ruler of men called to mind the merit of offerings made to Buddha, and, being desirous of obtaining that

CAPTER C, 369
merit, he offered with a willing heart, as if in the presence of the living Buddha, himself, all excellent things that were meet to be offered :-many silver bowls, many vessels of gold, things necessary for monks that were of great value, costly suits of robes, flags, and white umbrellas, shields and chowries. Also savoury rice, gruel, cakes, and divers other kinds of food ; sugar, honey, betel, fine camphor, and the like ; medicine, sandal, and the like perfunaes of divers kinds, and jasmine, champac, and the like fine sweet-smelling flowers. All these and other things that were meet to be offered did he offer.
And the carvers of the statue of Buddha and other workmen did he satisfy by presenting them with gifts of elephants, cattle, and divers things that had life and that had not life. And when he had made an account of the sum that was spent on this work, it was found that a sum of sixteen thousand one hundred and fifty (pieces of money) had been spent on the feast of the dedication of that temple. And the vihára, was large and beautiful and pleasant to behold, and because that it stood on a delightful place near the Maháváluka river (gangá), it was known by the name of Gaggáráma (“the river-side monastery"); and as it had been built by the king it was known also as the Rája Mahá Wihára (“the king's great temple). Even this vihára, that was so well built with a union of grace and beauty, did the enemy
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despoil who had come into the city. And the king effected the 205
necessary repairs thereof and restored it to its former state. And he caused the feast of setting the eyes of the image to be celebrated in the same manner as had been done before, and gave many gifts of cloth, jewels, and other things to the painters and other workmen. And the ruler of men offered thereunto things that were meet to be offered, and after that he had built near it a beautiful monastery for the priesthood in common, he caused priests who were fervently devoted to the doctrines and precepts of religion to dwell therein, and gave every help to them by providing divers things that were necessary for monks. And because of his reverence for the Three Gems he made offerings to Buddha in the manner mentioned above, and also did, at the same time, honour to the Doctrine and the Priesthood, and increased the world's store of merit and his own also.
And in order that this beautiful vihára, so delightful to behold, that was built in this manner, as also the numerous offerings and ceremonies performed therein, and the many acts of merit,
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such as alms to the priesthood and the like, might be long maintained in a fitting manner, the lord of the land granted to it a village called Aruppala, nigh unto the vihára, with many other lands and planted gardens, as well as the great and populous village Udakagama" in the country of Máyádhanu. And the king confirmed these grants by causing them to be inscribed on the beautiful rock itself.
Thus did this great and virtuous king of kings, by reason of his knowledge of the vanity of riches, faithfully cause offerings to be made to Buddha and to the Priesthood that was composed of his excellent sons, and gather always to himself an abundance of merit, Therefore do ye also, even all of you, be always diligent in performing meritorious works.
And the ruler of men who was desirous of merit built a vihára, beautiful to behold, with walls and open halls, in the lovely garden, in the goodly suburbs of Kundasála, and placed therein images of the Sage and his relics. And he dedicated thereunto new gardens planted with jak, mango, cocoanut, and the like fruit-trees, and much land and servants for the temple. And he caused rice-offerings and all other ceremonies to be performed therein daily.
Now that wicked king who had become famous as Rájastha of the city of Sitávaka, and who had committed the crime of killing his father, and who had destroyed the religion of the Conqueror by reason of his ignorance of what was right, appointed heretics whose false teaching he had embraced, to take the revenues of the shrine of the sacred footprint of Buddha at Sumanakdia. And from that time forth did those heretics destroy everything that was there. And when the great king who reverenced the Supreme Buddha had heard thereof he felt the injustice that was done, and commanded the heretics, saying, “Henceforth ye shall not do so '; and after that he had appointed the sons of Buddha to maintain in a proper manner the many ceremonies that were needful to be performed there, he dedicated to the shrine of the sacred footprint the large and flourishing and populous village called Kuttápitiya. And so that he might defend it from rain and sun, he built over it an open hall with a ceiling surmounted by an umbrella, and fixed it to the ground with iron chains. And he ordained a course of religious offerings
* Diyagama,

CHAPTER C. 371
to be made thereto, and heaped up much merit, and employed the revenue therefrom in the cause of religion.
Thus did our great and noble chief of Sihala regard the evil wrought by a misguided king who knew not the virtues of the excellent Sage as unjust beyond measure, and redress the wrong, and appoint blameless priests who were worthy sons of Buddha (to be the guardians of the shrine), and present in honour of Buddha such offerings as tended to confer immortality.
Again, he effected proper repairs in the Majjhavela Vihára" and its Cetiya that (in ancient times) the king Wattagámini had built, who then ruled over the land, and which had almost fallen into ruin; and he gave thereunto the village Siggatthala, of the which it had long been deprived. And he caused religious services to be duly performed therein every day, and thus cleared the way to heaven through which he had to pass in the time to ΟΟΥ Θ ,
And when this great and famous king who loved nerit had known, by means of a stone inscription, that the village Ratanadonit had belonged aforetime to the Dutiyasela Vihára, although it was afterwards separated therefrom, he restored it to that vihára and maintained its religious services.
And that he might build the Majhapalli Vihára, She extended favour and rendered help in a fit manner to the priest Sasigha Rakkhita. And when the large sleeping image (of Buddha) and other works had been finished, he held a great feast in honour thereof, and a feast of the ceremony of setting the eyes of the image. And in order that the religious services might be continued therein, he dedicated unto it the village called Málágáma, and thus maintained the ceremonies thereof daily in a becoming manner.
And the lord of the land gave unto the novice Siddhattha the large vihára, called Rajata that the king Dutthagámani had built, who had verily come (into this world) with the desire to become the chief disciple of Metteiyya Buddha. And the ruler of Lapká caused that priest to be ordained, and bestowed offices on him and on all the priests who dwelt in the Uposatháráma, and also showed them favour in many ways. And that they might restore that vihára, which had been long in a state of decay, the king of Lagká provided them with divers artificers
o Międavela Wihára. Devanagala Vihára. 1 Malgamuwa. † Randeniya. SMeddepola Vihara. T Ridí Vihára.
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and many painters, and much refined gold for gilding the statue of Buddha, and all the labour and instruments that were necessary. And when the eminent monk Siddhattha had received all these
5 things he removed everything that was old and decayed (in the
vihára), and made the thick and high wall thereof, of solid stone, to shine, and the floor and the outer wall also. And he caused a picture of the Supreme Buddha, as he was engaged in the battle with Mára, to be painted on the roof of the rock, and divers flowers and creepers also. He caused also the great sleeping image to be made with fine brick and mortar and clay, and many other images of Buddha also, sitting and upright. And on the inner wall he caused about a thousand beautiful pictures of the Supreme Buddha to be painted with exquisite art. At the foot of the great sleeping image he caused to be made, in due order, beautiful images of Ananda, the constant attendant of Buddha and the preserver of the Law, and of Metteiya, Bodhi
satta, of the excellent Nātha, Deva and of the king Dutthagá
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mani. And he gilded with gold the five large images of Buddha, and completed the other works that had to be done inside. On the outside wall also, he caused to be painted a beautiful row of figures of Devas and Brahmas carrying flowers in their hands, as if they had come to worship. He caused also to be made a large arch, beautiful and pleasant to the sight, and two figures of lions on the two sides of the door, aud figures of demons on the spaces between them, in the walls. He also had pictures made of the sixteen principal shrines consisting of Mahiyasigana and the rest, and a likeness of the excellent footprint (of Buddha) on the Sacca-baddha, Pabbata," and many scenes also, painted with exquisite art from many Játakas, showing the ten-fold Párami, the three-fold Cariyá, the five great self-denying sacrifices, and other virtues (of the Bodhisatta). And in the hall he caused many pictures to be painted: lions, elephants, and swans, in rows; likewise flowers and creepers also.
Then in the beautiful cave that is on the top of that selfsame rock he made a fine large and excellent image-house pleasant to the sight, and many works in stone that were wrought to perfection. In it he made a large, beautiful, and life-like sitting image of Buddha, pleasant to behold, and on both sides thereof two fine upright statues. He also caused to be made there the images of Metteiya Bodhisatta and of Uppalavana, and many
"A mountain in Siam,

CAPTER C. 373
images of Buddha, and hundreds also of Arhats. Likewise also there were figures of the twenty-four Buddhas (before Gautama) and as many Bodhi trees, the (events of the) twenty and four predictions, pictures of the sixteen principal shrines, of demons and other evil spirits, of the five different venerable convocations, and divers other paintings of exquisite beauty. In that very place he placed relics of Buddha, and built thereon a Cetiya, and adorned it with a pinnacle of gold. And on the top of the imagehouse in that excellent rock basin, he caused a delightful picture to be made of the Sage, seated amidst his five hundred disciples, with Sáriputta at their head. And even in the different courts (of the vihāra) he built walls and open halls, and divers gates also, and rows of steps and other excellent works. He repaired many old works, and also built many new ones; and completed all in a beautiful manner.
And when the time for holding the feast of the setting of the eyes of the images had come, and the king had sent his ministers with apparel and other ornaments (to conduct it), they adorned the place with many continuous rows of arches; and when they had made an end of putting on all the ornaments that were necessary, and had arranged the order of the high ceremonial, they celebrated the great feast, and, under a lucky star and at a favourable hour, performed the ceremony of setting the eyes of the images.
From that time forth many inhabitants of the country came together from different parts, in great number, like unto a sea that overflowed the land; and when they had seen the works of gold and divers other things that had been wrought there, they were exceedingly delighted, as if they had seen the Supreme Buddha performing the double miracle." And with their hearts full of joy they made great offerings, accompanied with shouts, and paved their way to heaven.
And in the festival which was held at that vihára, they invited the priesthood, and prepared seats for them in the upper hall of the vihára, and caused the priests who were preachers of the Law to sit thereon and recite the Mahá-masigala-sutta and other discourses which were pleasant to be listened to ; and then they made due offerings in honour of the Law. And all the people
* Yanaka Patiheran. This was a miracle performed by Buddha for the
purpose of confounding the heretics and proving that he possessed the
faculty of supernatural power. It consisted in causing the appearance of two
uminous streams as of fire and of water to proceed from his person.
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who heard and saw these things enjoyed the pleasure of seeing (the image of) the Supreme Buddha at the same time that they listened to his holy doctrine; and they rejoiced exceedingly as if they heard the doctrine preached by the living Buddha himself. Thus, day after day, did they show to the people both the beauty of his (Buddha's) form and the dignity of his discourses.
And, on the courtyard without, an open hall was built on stone pillars with seats prepared (for priests). And the great body of the people assembled themselves together there, and were instructed in the rules of moral conduct, such as the five precepts and others; and they had every one the opportunity daily of hearing much of the Law expounded to them. Moreover, he (the priest Siddhattha) in his great loving-kindness, did often invite preachers of religion, and make them to discourse to the people all through the three watches of the night.
And he (the priest or king) caused that vihára, named Rajata to be completed, and that great feast to be held in the two thousand three hundred and first year of the Parinibbána of the Supreme Buddha.
And on the south side of this vihára, there was a beautiful Cetiya that was built (in former times) on a beautiful, broad, and flat rock; but it had gone wholly to ruin, leaving only a mound of earth. And for the purpose of restoring it he collected lime and bricks and stones and other materials from divers places. And he built a beautiful square foundation, wherein he placed a relic of the glorious Sage. And, while the Cetiya was yet building, he invited priests, and caused a consecrated boundary to be set up on a beautiful plot of land in the neighbourhood thereof, and built thereon an Upósatha house and an Aráma for priests, with tiled roofs and the like. And he made the grounds around it into a large park containing many ponds, and adorned them with divers trees and creeping trees that bare flowers, and trees that bare fruit and the like. And in this monastery he caused the sons of Buddha to take up their abode, and earnestly exhorted them to conform their behaviour to the doctrines and precepts of religion. And this place, which was restored by the authority of the king, was the resort of great saints, and was had in great honour by the ancient rulers of Lagká. And when the great king had heard thereof, he ordained that the boundary of the vihára, should be the same as had already been defined (by the priest): and he offered the land thereto, and increased all

SUPPLEMENT. 375
the ceremonial offerings and alms to the priesthood in this vihara, and thus gained a store of merit.
Now a certain minister, who had obtained leave from the king thereto, built an image-house in the beautiful Aráma named Sakaráváta," nigh unto the Dohala-pabbatat mountain which was covered with great trees in abundance, such as the pilga, punnaga, indiga, and the like, and resounded with the sweet melodies of swarms of falcons; it was covered also with slabs of rock, cool, smooth, and white, and abounded in flocks of divers kinds of deer. And here the minister Suvannagáma set up stone pillars, and built an Upósatha hall and dedicated it to the priests. He collected also a great quantity of pillars and such things, and built many houses there also. And the king made many offerings thereto of lands and other substance for the perpetual maintenance of the priests who dwelt there. And when the king had done all these things he was much pleased therewith, and dedicated it (the Sakaráváta Vihára) to the venerable priest Dhamma Rakkhita. And the ruler of men
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having thus gathered merit in many ways, departed hence, r
according to his deeds, in the thirty-fifth year of his reign.
Wise men ponder over the vanity of life and its possessions, and put far away from them the love thereof. Doye also, therefore, likewise minister unto the three Sacred Objects, and practise virtue, which bringeth happiness in this world and in the world to come.
Thus endeth the one hundredth chapter, entitled “An Account of Kittissiri Rájasiha,' in the Mahávapsa, composed equally for the delight and amazement of good men.
SUPPLEMENT.
And after his (Kírtişri’s) death Siri Rájâdhi Râjasiha, his younger brother, was anointed king over Laqká. He was skilful and diligent, and took a delight in the Three Gems, and was constant in hearing the sacred Law. And at the very beginning of his reign he bethought him of maintaining what his brother had done for the advancement of the country and the religion thereof. And the illustrious king maintained as before, without restraint, the offerings of food, drink, and the like, that were wont to be made to the Tooth-relic; and commanded that
“ Warávala, t Dolugal-pauwa.
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the provisions made for the course of alms to the sons of Buddha should be kept up as before, even in the same manner as the deceased king had done.
Now, during the reign of his royal brother the priests who had come from Siam, headed by the elder Upáli, arrived at the city of Sirivaddhana ; and afterwards those priests, who had come with Upali as their chief, set up a consecrated boundary (Simá') according to (the manner of proceeding known as) the Náttidutiya-kamma," in the Kusumáráma,t which is to the south side of the city; and within this consecrated boundary the king Kittissiri had built an Upósatha hall. And when the king saw that this hall was in a state of decay, because that he loved merit he raised the site from the border of the limit and all around it, and by putting more stones therein built the walls of the inner limit. And then he fixed stone pillars therein, and dedicated the Upósatha hall to the priests from the four quarters. He was skilled also in many languages, such as Páli, Sanskrit, and the like, and given to charity, and was in form like unto the God of Love. And as he was skilled in the science of words, he composed the Asadisa Játaka in Sighalese poetry, and published it. And by reason of his faith the pure-minded king caused one hundred thousand lamps to be lighted in one night, and caused the Tooth-relic to be carried in procession. And wher. he had learnt that the gift of the Kathina was the most meritorious of all gifts, he bestowed Kathina robes on the priesthood every year. And as he desired greatly to attain Buddha. hood, he caused a statue of Buddha, of the king's size, to be cast in bronze, and built a beautiful Cetiya, pleasant to the eye, at the famous Gafigáráma Wihára.
And the king, having acquired these and other merits, departed hence according to his deeds in the eighteenth year of his reign.
Thereupon Siri Wikkama Râjasiha, a firm man, and Rájádhi Rajasiha's sister's son, became the ruler of the land. And when he had hearkened to the Law proclaimed by the Conqueror, the king was pleased there with, and offered to the sacred Tooth-relic
22 jewellery, such as pearls, gems, and the like, and many lands also :
and many times also he gave excellent food to the priests who
* A certain mode of making and carrying a resolution in a chapter of
priests.
t The Malvatta Vihåra,

SPPEMENT. 377
were followers of Buddha. Thus did this lord of the land gain these and other merits.
But afterwards he joined himself to evil companions and changed his ways. And he caused great ministers and many other officers to be seized and put to death; and, like unto Death himself, he showed no mercy, and caused many hundreds of people to be seized and brought from divers places and impaled. And, like a robber who plundereth the country around him, he seized their vast possessions which they had inherited from generation to generation.
And while this ruler of men was committing such manifold deeds of wickedness, the Sighalese that were incensed against him, and the inhabitants of Colombo, came hither; and they all joined themselves together and took the wicked and unjust king captive in the eighteenth year of his reign, and banished him to the opposite coast. And after that they had banished the king,
who was a scourge to the country, the English took possession of
the whole kingdom.
THE END of THE MAHAVANSA.
May there be Prosperity/
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378 THE MAHAVANS,
APPENDX,
I.—Translation of Chapter XXXIX. by Professor Rhys Davids published in the Royal Asiatic Society's Journal, 1872.
(Referred to in page9.)"
TIEN that wicked king called Kásyapa, having sent a horsekeeper and a cook to kill his brother, and being unable to do so, became afraid and went to the Lion Rock (Sigiri); and having thoroughly cleared the place difficult for men to climb, and surrounded it by a rampart, built there a climbing gallery ornamented with lions, whence it acquired its name.
Having collected his wealth, he buried it there carefully, and put guard over the treasures he himself had buried in different places, and built a palace there, beautiful to look at and pleasant to the mind, like a second Alakamandá, where he lived like Kuvera.
The general called Migára built there a monastery of the same name, and a coronation hall, where he risked that the coronation should take place with more
splendour than the Sildisambuddha; but being refused, kept quiet, thinking,
"I shall know about it when the rightful heir comes to the kingdom.'
Having repented (the king) did no little charity, thinking, “How shall I get free from the deeds I have done?' He spent much cealth on the gates of the city, and made a mango garden every eight miles throughout the land; and having built the Issara-samana monastery as a place sacred to Buddha, he bought stil moře fruitful land and gare to it.
He had two daughters, “The Wise One" and “The Lotus-coloured," and he gave their names and his own to this vihára. When he gave it the faithful priests would not have it, fearing the blame of the world that it was the work of a parricide. But he still intending to give it them, bestowed it on the image of Buddha : then the priests received it, saying, “It (has become) the property of our Master." In the same manner, in a garden near the rock, he made a monastery, and it was called by their name. He gave that vihára, abounding with the four necessary gifts, and a garden in the Northern Province, to the Dhammarucis.
He having tasted a dish given to him, and prepared by a woman with kingcocoanut milk and ghee, and seasoned with excellent curry, thought : “This would be good for priests, I will give them some," and gave (accordingly) a meal like that and a suit of robes to all the priests.
He observed the eight rules, and meditoited much and routed vows, and had books written, and made many images, and dining halls for priests, and such like things. Yet he lived on in fear of the other world and of Moggallána.
Then, in the eighteenth year, Moggallána, that great warrior, by the advice of the naked mendicants, came here from Jambudvipa with twelve chiefs as friends, and collected his army at Kuthari Vihára (the axe temple'), in the district Ambat thakolaka. The king hearing this, saying, “I will catch and eat him,” started forth with a large army, although the fortune-tellers said, “You cannot do it.'
And Moggallána, too, marched out with his armed force and hero friends, like the god Sakra going to the battle field of the Titans. The two armies
The italics are mine, to indicate where material differences occur between his and my translation.

APPENDIX. 379
met one the other, like oceans when their waves are broken, and began the mighty battle. Kásyapa, then, seeing right in front a marshy hole, turned aside his elephant to go another way. Seeing him, his army gave way, saying, “Our master is flying.' But the soldiers of Moggallána cried out, saying, “We see his back'; and that king cutting of (Keisyapa's) head with his sword, threat it into the air, and put back his sucord into its sheath.
Then, performing the funeral rites, and confirming the acts of the late king, and taking all the baggage, he entered the wonderful city. The priests hearing this news, well clothed and well robed, swept the vihára, and stood in order. He entered the Mahámeghavana, like the king of the gods entering his garden Nandana, and stopping his mighty army outside the elephant wall, and approaching and saluting them, he was well pleased with the priesthood there, and offered his kingdom to the priests, and the priests gave it back to him. They began to call that place “The gift of the Kingdom,' and the vihára which had been made there acquired the same name.
He went to the citadel, and having entered both the vihāras and bowed low to the priesthood, he took to himself the supreme sovereignty, in righteousness protecting the people. Being angry with the priests, saying, “They assisted at the death of my father, these bald heads l' he took away the Tooth, and thence acquired the name of “Devil.”
He slew more than one thousand ministers, cut off the noses and ears of others, and many he banished from the land. After that he listened to the Law, became quiet and of a good heart, and gave great treasure, as a rain-cloud to the broad earth. He gave gifts every year on the full-moon-day of January; and the custom continues in the Island up to this day.
Then the charioteer (see Málhavasa, page 260) who had given the juicy fried rice to his father, brought his father's letter and gave it to Moggallána. Having seen this, he wept, remembering his father's love to himself, and gave the man the dignity of chief gate-keeper. The Governor Migáro, having told him (all) as it had happened (before), performed the Coronation (anointing) even as he had wished.
The king built on Sigiri rock the vihdras called Dalha and Ddithdikondaia, and gave them to the Dhammaruci and Ságali Orders; and having made a rock vihdira, he gave it to the thera, to Mahánáma of the Dighasanda Wihára. (See footnote, page 196.) Also he, the large-hearted, made a residence called Rájini, for nuns, and gave it to the priestesses of the Ságali Order.
But a certain man named Dátháppabhuti of the family of the “Hangingear'd ones," who had been dissatisfied in the service of Kásyapa, and was afraid of him, had gone cith his relation loggallana to Jambudeipa, and go???ყ to Mereliyavagga had settled there. He had a son named Silakala, who took the robes in the Bodhimanda Vihara, and there lived a priest's life, loved of all and virtuous.
He gave a mango to the priesthood, and they, well pleased therewith, cried out, “A mango-pupil.” So he was called by that name in future. He having acquired the Hair-relic in the manner related in the book, “The History of the Hair-relics,' brought it hither in the reign of this king.
(The king) entertained him hospitably, and received the Hair-relics and placed them in a crystal shrine of great price, and carried then in procession to the noble image-house of Dipakuranagara, and gave a great donation; making golden images of his wife and father-in-law, he placed them there, and a beautiful statue of himself. And he made a casket for the Hair-relic, and a canopy, and a jewelled shrine, and (figures of) the two chief apostles and of the sacred fan : and he gave it a greater retinue than that of the king himself, and made Silákala the sword-bearer, and placed him in charge (over it): so he was called the Sword-bearer Silákala, and the king gave him his sister (to wife) and much wealth. This is said very shortly, but the whole
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is well described in the History of the Hair-relic, which the wise should read.
He saved the island from the fear (of inundation and encroachment by building a dyke against the sea). In righteousness he purified the doctrine and ethics of Buddhism; and having built towards the north a palace for his chiefs, called Sendipoltigkara, and done (other) good deeds, he came to his end in his eighteenth year.
Thus that powerful one, Kásyapa, when his merits failed, was not able to resist the approach of death, but became its slave. Therefore the wise will be happy only when they have overcome the power of death ; and he who has attained to knowledge of himself will reach Nirwāna, the excellent, eternal, place of bliss.
So is finished the thirty-ninth chapter, called the History of Two Kings, of the Māhavaqsa, which is made for the delight and agitation of righteous men.
Il.-Translation of Chapter XLVI. of the Mahāvasa, by Professor Rhys Davids, published in the Journal of the Ceylon Branch
of the Royal Asiatic Society, 1871-72.
AFTER the death of Hatthadatha Agra Bodhi, the eldest son of the king,
also called Sri Saigha Bodhi, became king.
2. He was a righteous king, full of insight, and did innumerable acts of merit.
3. He superintended the maintenance of the priests of the three sects, preserved the canon of scripture, and forbade slaughter.
4. He gave offices impartially, according to merit, and favoured those who by birth or learning were worthy of favour.
5. Wherever he saw priests, he, the high-minded, did them honour, and asked them to say the liturgy (pirit) or talk of religion.
6. He studied under the wise, virtuous, and learned priest Dathásiva of Nágasâla monastery.
7. And there having thoroughly heard the teaching of the alwise one, being perfected in religion, he became a doer of all gentle deeds.
8. Having heard a discussion between priestesses, who (previous to their putting on the robes) were related to him, he quite turned away his favour from those who were wicked heretics.
9. He restored broken monasteries and parivenas to their former state. 10. He restored alms fallen into abeyance, and gave slaves to the priesthood according to the necessities of each (sacred) place.
11. He made a splendid house for that priest called after his name; which, having received, he, the high-minded one, gave to the priesthood.
12. And the king gave to him villages for his maintenance, Bharattála and Kihimbila and Kataka and Tuladhara.
13. And Andhakára and Atturoli, and Balava and Dváranáyaka, and Maha Nikatthika and Pelahála also,
14. These villages and others he, the lord of men, gave for maintenance.; and he gave servants also of those related to himself.
15. Then, either seeing or hearing that monasteries of both sects were poorly provided for, he gave many villages for their maintenance.
16, But what is the use of much speaking? To the three sects he gave a thousand villages, fruitful ones, and undisputed.
* For differences compare this with the same chapter in my trahslation,

APPENDIX. 381
17. And following the Three Gems in the highest virtue, he took a necklace and turned it into a rosary.
18. So in every way he followed after religion; and all men, taking him for their example, became doers of virtue.
19. A Tamil called Potthakuntha, who was his constant servant, made a splendid and wonderful house called Matambiya.
20. And the king gave him Ambavápi in Bukakalla, and the cloth weavers' village Catika, and the village Nitthilavetti with the slaves (living therein). 21. And he built as residences the monasteries at Kappora and the places at Kurundapillaka,
22. In other places, too, the wealthy one divided villages among the monasteries; and the wise general named Potthasáta added to Jeta Vihara 23. A parivena called after the king's name; and Mahakanda, the Tamil, a parivena of the same name,
24. And the under-king Sanghatissa made a small house called Sehalaupa-rájaka for the king.
25. And in other places many people both built monasteries (of which these are only a few), and were full of goodness, following the example of the king.
26. For when the chief does evil or good the world does just the same : let him who is wise note this.
27. This king had a most virtuous queen called Jetthá, who built the Jetthá monastery as a home for priestesses.
28. And gave to it two villages in very stony land called Tumbuddha and Helagáma, together with a hundred slaves.
29. And the king added a splendid relic-house to the dágoba in Mandalagiri monastery.
30. And he roofed in the inner chamber in the Brazen Palace (at Anuradhapura). The celebrated Bodhi Tissa built Bodhi Tissa monastery.
31. And all the provincial Governors throughout the island built monasteries and parivenas not a few, according to their ability,
32. In the time of this chief of men everywhere in the island virtue alone was practised.
33. It seems bad to me (thought the king), according to the most important sign of goodness, to have passed so much time here.
34. So after a time he went to Pulastipura and there lived acquiring merit. 35. Then when he was afflicted with a severe illness, seeing that the time of his death was come, he addressed the people. V
36. And exhorted them to virtue; and so died. But the people were overcome by sorrow at his death.
37. And when his obsequies were performed, nothing being left out, they took of the dust of his funeral pile and used it as medicine.
38. So in the sixteenth year this king went to heaven, and Potthakuntha the Tamil carried on the government.
III.-Translation of Chapter LXVIII. and part of LXXIX., by L. De Zoysa, Mudaliyár, published in the Ceylon Branch of the Royal Asiatic Society's Journal, 1856-58, Vol. III., Part I., No. 9.
THIs sovereign of lofty aspirations, who was well acquainted with foreign countries, thus thought (within himself) :-
“In what well-governed kingdom is the administration of affairs conducted without obtaining a knowledge of its means?

Page 212
382 THE MAHAVANSA.
“The object of my sovereignty is the advancement of the prosperity of Religion and the State, having vanquished all enemies. This kingdom, although very small, being filled with great prosperity, I shall, by the superiority of my wisdom, soon bring into such a state as that it will surpass the greatness of other kingdoms.
“Conferring appointments on my officers, whose advancement is identical with my own, according to their respective merits, rewarding them with honours and wealth, causing my own people to settle in various parts within my dominions from the mountain Samanta-kita (Adam's Peak) as far as the sea coast, the cultivation of grain should be carried on in as many ways as possible.”
Having thus reflected, the king thus addressed his officers :- “In my kingdom are many paddy fields cultivated by means of rain water, but few indeed are those which are cultivated by means of perennial streams and great tanks.
“By rocks, and by many thick forests, by great marshes, is the land covered. “In such a country, let not even a small quantity of water obtained by rain go to the sea without benefiting man.
“Paddy fields should be formed in every place, excluding those only that produce gens, gold, and other precious things.
“It does not become persons in our situation to live enjoying our own ease, and unmindful of the interests of the people Andye all, be ye not discouraged when a necessary but a difficult work is on hand. Regard it not indeed as a work of difficulty, but, following my advice, accomplish it without opposing my instructions."
The highly renowned monarch then ordered the construction of the great embankment celebrated under the name of Kotha-baddha, which had long been swept away by the action of the river, leaving behind nothing but the name, and which indeed had baffled the attempts of former kings (to keep in repair).
Whereupon the ministers, one and all, represented, in various ways, the extreme difficulty of the work, and the instability of it, even if it could be accomplished.
The king, rejecting their counsels, remarked: “What is there that cannot be done in this world by men of perseverance? Is not the tradition still current that Ráma built a bridge over the great ocean itself by means of تو monkeys
“If I am destined, by fortune, to reduce this island under one regal canopy, and to promote the welfare of the State and Religion, then indeed will the commencement of the work see the accomplishment of it also."
Thus did he of great courage inspire his ministers with courage. Before the construction of the embankment, however, the profoundly wise ruler of the land made, from the mouth of the embankment as far as the ' country of Ratthakara, a great canal of great breadth and strength and of
many pórisast in depth.
The protector of the land, having assembled a great many stone-cutters, workers in metal, ironsmiths, and goldsmiths in the country, and having
In reference to the fable in the Rámáyana, that Ráma, the conqueror of Ráwana, in crossing over from India to Ceylon, caused a bridge to be built over the sea by his army of wénaras or monkeys. The reef of sunken rocks, which extends across the Gulf of Malnár from Rámisseram on the coast of Coromandel to Talaimannár on the coast of Ceylon, is supposed to be the remains of this bridge. it “The measure of a man's reach...... Equal to the height, to which he reaches, then elevating both arms with fingers extended." (See Colebrook's marakusha, page 60.)

APPENDX. 383
employed them in the work of cutting stones, got made by them an embankment of great stability and solidity, having the interstices of the stones invisible, like one continued sheet of rock, and having the work of plastering complete.
On the summit of the great embankment, the pious Rájá placed a bó-tree, an image-house, and likewise a dágaba.
The king, by means of this canal, so directed the course of the stream as to make it discharge itself into the sea.
Having cleared the great jungle on both sides of the canal, he formed paddy fields of many thousands of wahas' of extent, and converted the place in truth into a Kottha-baddha ("perpetual granaries, from the two Páli words kottha, 'granary, and abaddha, “perpetual').
Thereafter the king having dammed up the mouths of the rivers Sankhauruddhamand, Kumbhilardina, as far as the Sakara Niihara, (literally, 'hog cascade' or 'stream"), and there, too, having made a canal, and conducting the water into the tank of lahdidairagalla, thoroughly repairing, at the same time, the breaches thereof, including the clearing of the water-courses, (thus) brought into it a larger body of water than it had before, and, having formed paddy fields from this place as far as the Sakara Niihara, collected paddy.
The king, moreover, having made a collection of water in the middle of the river Jajara (Deduru-oya ?), and having formed paddy fields, collected vast quantities o grain.
Moreover, having made Panda-ardipi, which was formerly very small indeed, (into one) containing a body of water, great and exceedingly lofty, having outlets for the water and an embankment of greatly increased height, length, breadth, and strength, he gave it the name of the “Sea of Parákrama.' In an island situated in the middle of it, on the summit of a rock, S the king built a Dhátu-gabbho (dágaba) resembling the peak of Mount Kailasa. In the middle also of the tank he built a royal palace, three stories high, and of superlative beauty: a palace indeed for the collected joys of the world.
" According to the Páli Nighandu of Moggållana :-
4 nelis make 1 lahasa or (kurului)
4 lahas , l droņa
4 droas , l marika
4 marikas . 1 khári (or amunam) 20 kháris , l wáha.
it This is no doubt the Kotta-vélla of Brook. The Sinhalese word G.5cc vella and the Pali word aa baddha, both mean an embankment.
“From Kotta-vélla to Dástota, a distance of nine miles, the country is one of the most delightful Iever recollect seeing on this island: nearly the whole distance a carriage might drive. There are strong marks of many of the plains and parts of the open country having been cultivated; it abounds in tanks and ravines to facilitate irrigation, all of which are neglected and broken. The reason the inhabitants assign for this is, want of people and money to keep them in order." (Route from Matalé to Trincomalee, by way of the Ambagganga, by R. Brook, Esq.)
Instead of coag2S6 25.33.6o, as far as the Stikara Nijjhara, some manuscripts read dò ad ogg&Sd6 368etesë jóo-“the place Súkara Nijjhara.” If this be the correct reading, the whole passage might be thus translated: "Thereafter the king having dammed up, at the junctions of the Sankhawaddhamána and Kumbhilawána, the place (called) Stikara Nijjhara,' &c.
s I am informed by Mr. Braybrooke, who has visited Padaril-kulum, that there is a rock in the embankment, called by the natives 6 g;&ds&socias)& Deviyanne-handa, 'God's hill,' or King's hill, which they believe is haunted by the spirit of King Mahasen, to whom tradition ascribes the construction of the tank.

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384 THE MAHAvANs A.
The following, and many other ruined tanks and mountain streams, did this benevolent monarch repair in various parts of his dominions, viz.: the tank of lahaigalla, the tank of Setthi, likewise that of Chhattunnata, the tank of Tamba, and the tank of Ambuacala, the tank of Giritici, the tank of Patalot, the tank of Mandika, the tank of Ioravcipi, and the tanks of Sadiyaggama and Tlaqullu, also the tank of Ialau'alli, the tank of Kotlikittalandaka, the tank of Kanikaragalla, and the mountain stream Buddhagama, the tank of Sakaragana ('the village of hogs"), the tank of Jaha-kirala, the tank of Giri, and those of lakkhitmant, Anubdilot, and Katunnart, the tanks of Jallibara and Uttardila, and that of Tutiniguna (“the tamarind village'), the tanks of Dhauralaurithi, Kira-räpi, and Nalanaru, the tank of Karautitthawilatta, likewise that of Dunbarugama. The tanks of lanart and Salakas, and also the tanks of Illardiri, Girisintma, Polonnarutala, and Visiratthala. Draining up great marshes in the country of IPanchayajana (IPasyódun, or Pasdun kóralé), he formed paddy fields and collected paddy.
Allotting lands (for paddy cultivation) in the jungles there, and in many other places, calling together the village chiefs, he caused the inhabitants to engage themselves in the cultivation of paddy.
In this manner, having augmented nine-fold the revenues of the State from . what they were, the wise king caused the country to be so prosperous as never to know the calamities of famine.
He who was skilled in the maxims of government, wishing that there should not be even a small spot of land within his dominions inhabited by men, which should be left unbenefited, formed many pleasant and delightful gardens and groves, full of fruit-bearing and flower-bearing trees and creepers, sof every variety, fit for the use of man.
Thus did this sagacious ruler of the land cause his small kingdom, which had attained prosperity by the superiority of his wisdom, to surpass other great kingdoms in affluence.
The sixth-eighth chapter of the Mahávagsa, entitled “The Advancement of the Prosperity of the Kingdom," composed both to comfort and to afflict righteous men.
Extract from Chapter LXXIX.
This supreme of men, for the purpose of averting the calamities of famine, constructed many tanks and canals in various parts (of the island). Having turned the course of the river Kára-gal)gai by means of a great stone embankment, and having, by means of a great canal called Akdisa-ganga ('celestial river') conducted its broad stream to the Royal Palace which was a noble one resplendent like the sun, he constructed the “King of Tanks' (Wapi-dia), celebrated under the name of “The Sea of Parākrama," which was like unto a second ocean, and which contained a perpetual supply of
water.
* I have no means of ascertaining the Sighalese names of these tanks. If we had a list of them in Sinhalese, we might probably identify most of them.
t Major Forbes states that the river Amba-ganga is joined “by a considerable stream” called Kaļu-gaņga. Might mot this be the Káragaņga alluded to here ? The Páli form of Kaluganga would be Kála-ganga, the only difference between it and Kára-ganga being the substitution of the letter l for r.
i Instead of 26eyoso Seaso, which was a noble one resplendent like the
sun, some manuscripts have seas) e336&easo, which may be translated as
follows: 'made a shining or resplendent island.

APPENTbIX. 385
He likewise built the great tank known by the name of the “Lake of Parákrama,' having a stone aqueduct constructed over land of difficult access. Also the tanks of Mahinda, Ekatha-vcdpi (literally, 'the tank of one day'), the Saigara ("sea") of Parákráma, and the waterfall of Kottabaddha.
In many places the chief of men built minor tanks, in number one thousand four hundred and seventy-one. The ruler of the land constructed conduits and channels of stone in no less than 300 tanks which had been in
S. The king also repaired many ancient tanks, such as the great tank of Marihira (Minnéry), the tank of Mahdidairagalla, the tank of Suwannatissa, LD&ratissa, and those named Kaila-wdpi (Kaláwewa), and Brahmanagama. The tanks called Nalikeratthamba and Raera, likewise the tank of Giritalia and Kumbhila Sobbha. The tanks of Kana-wapi, Paidi, and Katigama, the tank of Pattapdiscina, the tank of fahanna, the tank of Mahananamattaka, the tank of Waddhana, and the tank of Mahadanta, the tank of Kanagama, and the tanks of Wira and Walathassa, and that called Suramána, the tanks of Paisdinagama, Kalavalli, and Kahalli, and those named Agagama, Hillapattakkanda, and Madagu. These tanks, which had been in ruins, did the king restore to their former condition, as well as others of less note, in number 467. In about one thousand three hundred and ninety-four tanks did the king, who was a proficient in matters of State, effect repairs and improvements.
For the remainder of this Chapter, see Ceylon Almanac, 1834.)
IV.-The following interesting extracts from Bishop Caldwell's “History of Tinnevelly' might perhaps help to throw light on the subject of the different races of Tamils who so often invaded this Island from India, and of the famous invasion of India by the Sighalese under the reign of Parākrama Báhu the Great :-
THE CHERAs, THE CHoLAs, AND PANpYAs.
The Tamil people, or, as they are called in Sanskrit, the Dravidas, were divided in ancient times into three great divisions-the Cheras, the Cholas, and the Pándyas. The arrangement of the names is climatic, and denotes that the Pándyas were supposed in those times to have the pre-eminence--a supposition which appears to be in accordance with the facts of the case. According to Tamillegends, Cheran, Cholan, and Pándyan were three brothers who at first lived and ruled in common at Korkai, near the mouth of the Támraparni. The rules held by all three in common were at Mukkåne (the three properties) near Korkai. Eventually a separation took place : Pándyan remained at home; Cheran and Cholan went forth to seek their fortunes, and founded kingdoms of their own to the north and west.
This is either a clerical mistake, or there were more than one “Sea of Pará. krama." While on this subject, I may here notice a very curious passage in the “Rája Ratnākara," which speaks of the construction by Parakrama Báhu of three great tanks known by the names Mahá, Samudraya, Bana, Samudraya, and Mati or Mani Ságara.
This passage is translated by Upham as follows:-"The said king of Ceylon also rendered his fame great by causing to be made in Ceylon three great lakes, the first of which was called Mahá, Samudra (i.e., great sea), the second was called Bệna Samudra (i.e., o allied to the sea”), and the third was called Męda Ságaraya (i.e., "the middling sea")."
It is however right to add, that this passage is not found in the “Saddharma. Ratnākara," from which the author of “Rája Ratnākara" has copied almost verbatim the events of this reign. Nor indeed is such a passage found in any other work on Ceylon which I have seen.
91-87 3 D

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386 THE MAHAVAN'sA.
THE PANYANs.
The Sanskrit name Pándya is written in Tamil Pándiya, but the more complete Tamilised form Pándi is still more commonly used all over Southern India. I derive Pándya, not from the Tamil and Malayálam Pandu, “ancient,' though that is a very tempting derivation, but from the Sanskrit Pandu, the 驚 of the father of the five Pándava brothers. This very form Pandya, in the sense of a descendant of Pándu, is mentioned, as I am informed by Professor Max Müller, by Kátyáyana, the immediate successor of Pánini.--History of Tinnevelly, Chap. II., page 12,
BoUNDARIES OF THE PANpyAN CountRY.
There are certain geographical stanzas current in Tamil which give the boundaries and extent of the three Tamil kingdoms-the Chera, Chola, and Pándya. According to the stanzas relating to the Pándya kingdom, its boundaries were the river Wettáru to the north, Kumari (Cape Comorin) to the south, the sea (that is, the Gulf of Mannár and Palk Strait or the Bay of Tonde) to the east, and the “great highway' to the west.-Ibid, Chap. II., page 24.
PANpYA KINGs.
When the Dravidas are mentioned as distinct from the Cholas, as they sometimes are in the Mahábhārata and the Puránas, the Pándyas must be meant.— Ibid, Chap. III., page 26.
THE CHOLA OCCUPATION.
The occupation of the entire Pándya country by the Cholas is not even alluded to in the Madura Purána, nor is the name of any of the Chola kings contained in the Madura lists. This could not have been owing to the Purána having been composed and the lists completed before the Chola occupation commenced, for the last king in the lists, Kubja or Sundara, reigned, long after, probably 200 years after, the reign of the first Chola who ruled over the Pándyan kingdom, Rájendra Chola, who commenced to reign in 1064 A.D. It is uncertain whether Rájendra Chola gained the sovereignty of the Pándya country by conquest or by voluntary cession, but I think it could not have been by conquest, for in two inscriptions belonging to his reign, which I found in an old temple near Cape Comorin, one dated in the fourth year of his reign and the other in the fifth, a victory, said to have been achieved by him over Ahava Malla (a Jaina king of the Calukya race) on the banks of the Tunga-bhadra, is recorded.-Ibid, Chap. II., page 28.
KING KULASEKHARA. There seems reason for placing at this period in this list of Chola-Pándya kings a king called Kulasekhara-Deva, who may possibly be the Kules-Dewar who, according to the Muhammadan historians, immediately preceded Sundara Pándya, and was indeed, according to them, his father. I have seen many of Kulasekhara's inscriptions in Tinnevelly; there is one on the walls of the Tinnevelly temple. There are also two in Sir Walter Elliot's collection, which were found at Tiruppuvanam in the Madura District, but in none is he styled either Chola or Pándya, but always simply Kulasekhara-Deva. It is uncertain whether there were two princes of the name, or only one. One person of the name is represented by the Sighalese as having been conquered by them about 1173 A.D., another as having conquered them and carried away the sacred Tooth-relic about 1310 A.D. The impression, however, is left in my mind that there was only one prince of this name, who must have been a agreat prince ruling over a wide extent of territory, seeing that Sir Walter Elliot found an inscription of his in the Châlukya country-Ibid, Chap. II,
page 30.

NDEX OF NAMEs.
INDEX OF PRINCIPAL NAMES.
(Abbreriations: S. = Siņhalese; Sk. = Sanskrit.)
Abhayagiri, a monastic establishment; S. Abágiri, now corrupted into Bayágiri, C. 41, vv. 31, 95 ; с 42, v. 31, с. 44, vv. 80,96 , с. 48, v. 135 ; c. 50, vv. 26, 83 ; c. 51, v. 52; c. 57, v. 23. p. 73, note, р. 77, поte.
Abhayagiri Cetiya or Vihára. C. 39, note ; с. 42, vv. 28, 63; с. 48, v. 64; c. 53, v. 34 ; c. 57, v. 18; c 78, vv. 20, 21; p. 87, note.
Abhaya-Rája, a parivena. C. 88,
v. 52. Abhayasiva, a prince. C. 4, v. 69.
Abhidhamma. C. 44, v. 100 ; c. 48, v. 142 ; c. 51, v. 79; c. 52, vv. 49, 50; c. 54, v. 36.
Abhiseka. C. 39, v. 7, note.
Abhiseka-jina, a statue. C. 39, vv.
7, 40.
Acchasela, S. Walas-pauwa, a moun
tain. C. 48, v. 94.
Aciravati, a channel. C. 79, v. 52. Adam's Bridge, 147, m. Adam's Peak, p. 146, n. 294, n. Adicca (Damiládhikári), a Tamil
commander. C. 76, v. 39. Adigar, p. 168, n. A'di-malaya, a military chief. C. 59,
v. 4. Adipáda, passim; it is throughout rendered “chief governor," next in rank to the sub-king (Uparájá). O. 41, ν. 34.
Adipadaka iambu, S. Epádamba, a
place. C. 61, v. 15. Adipádaka-punnága-khaņda, S. E’pá
dombakada, a place. C. 75, v. 15. Adi-Potthaki, a general. C. 72,
ν. 193. Agati, p. 349, n. Aggabodhi, a prince ; S. Akbo or Agbo ; Sk. Agrabodhi. C. 41, ν. 70 και ο 42, ν. 38. Aggabodhi L., king. C. 42, v. 1. Aggabodhi II. C. 42, vv. 38, 40, 47. Aggabodhi III. C. 44, vv. 83, 118. Aggabodhi, a prince. C. 45, v. 40. Aggabodhi IV. C. 46, v. 1. Aggabodhi W. C. 48, v. 15. Aggabodhi VII. C. 48, vv. 31, 39,
41, 42, 60. Aggabodhi, a prince. C. 48, vv. 58,
60.
Aggabodhi WII. C. 48, vv. 68, 81. Aggabodhi VIII. C. 49, v. 43.
Aggabodhi DX C. 49, vv. 83, 86;
c. 50, v. 1.
Aggabodhi, a governor of Malaya under king Udaya. C. 53, v. 36. Aggabodhi-pabbata, S. Akbopauwa,
a tank. C. (50, v. 48. Adho-kira, S. Yatikiruwä, a village.
C. 70, v. 171. Akalaņká Nádálvár. C. 77, vv. 18,
54, 59, 92. Akarabhaņdu, S. Akarahaduva, a
village. C. 100, v. 23. A’kásagaņgá. C. 79, vv. 24—27. Alagakkonára, king. C. 91,
2-4. Alähaņi. Pariveņa. C. 78, v. 48. Alaká, C. 80, v. 5. A"lakamandá. C. 39, v. 5; c. 74,
v. 17 ; c. 81 vv. 3, 4. Alakhiya Ráyar. C. 76, vv. 146-149. Alattúru Nádálvár. C. 76, vv. 139
43. A’lavándap Perumál. C. 76, vv. 146
49. Alavánagiri, in India. C. 77, v. 12. Aligama, S. Eligama, a village.
C. 70, v. 112. ATisaraka, S. Elisara, a district.
O. 60, ν. 14 , ο 70, ν. 106. Alms-bowl relic. C. 74, vv. 38, 83-85, 88, 100, 103, 10), 125, 126, 134, 135, 138, 143, 159-161, 162, 165-168, 169, 212, 228 ; c. 87, ν. 70 , σ. 88, νν. 10, 11, σ. 89, vv, 16-18. ATloka-Lena, S. Alu Vihára. C. 98,
vrY". (-7. Alu Vihára, p. 341, n. A"mala Cetiya, a stúpa. G.
v. 63.
WW.
42,
Amarâvati. C. 80, v. 5. Amba, fruit. C. 78, v. 98. Ambagáma. C. 86, vv. 23, 24.
Ambagamuwa, p. 295, n. Ambala. C. 74, v. 59. Ambala, a tank, C. 68, v. 46; c. 79,
w. 561. Ambamála, S. Ambamal Vehera, a
vihára. C. 45, v. 55. Amba Sámanera, S. Amba Heraụa.
C. 41, v. 27. Ambana, p. 136, n. Ambattha-kola. C. 39, v. 21. Ambavana, a garden with a vihára.
C. 48, v. 25. Ambavāpi, S. Ambaveva, a tank.
C. 46, v. 20; c. 68, v. 43. Ambavana, a place. C. 69, v. 9. Ambilapassava, S. Embulpasa, a
vihára. C. 42, v. 17,

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388
Ambilipika, S. Ambalapa, a village.
O. 44, ν. 97. Ambillapadara, S. Embul-padara, a
village. C. 44, v. 122. Ambokka, p. 137, n. Ananda, Buddha's disciple.
ν. 250. Ananta-pokkharani, a bath or pond.
C. 73, v. 120. Añcukoțta-Nádálvár. C. 76, vv. 94-98. Añcukkoțta-Ráyar. C. 76, vv. 399-102. Andhabhúta Játaka. C. 97, vv. 40-46. Andhanāraka, a village. C. 46,
νν. 12, 13. Andhakāra, a village. C. 46, v. 13. Andha-Senápati, the commander of the Andhra army. C. 41, v. 87. Andoli, p. 306, n. Andu, a village. C. 59, v... 5. Aligama, a place. C. 70, v. 130. Aúgana - Sálaka, S. Anganasal, a village granted to the Abhayagiri establishment. C. 42, v. 63. Aúgagáma. C. 79, vv. 32-38. Afjanakamma, a chief. C. 74,
C. 61, v. 40.
v. 1 69.
Anikagga, a chief governor. C. 80,
C. 100,
Anikaiga, a prince.
ν. 43. Aņivalak-koțița. C. 76, vv. 190, 191. Anomadassi. C. 86, vv. 37, 38. Anotatta. C. 79, v. 50. Antaragaņga Wihára, S. Aturugam
Vehera. C. 44, v. 100.
Antarabhandaka, aford, C. 71, v. 50.
Antaraiga-dhura, an office. C. 69,
v. 32. Antara-sobbha, a place. C. 48, v. 4.
Antaravițțhi, S. Aturuvițiya. C. 70,
v. 322. Antaravittihi. C. 60, v. 68. Aಖ್ಖvithila, a village. C. 61,
ν. 47. Antureļi, a village. C. 46, vv. 12, 13. Anujivi Samiddha. C. 77, v, 33. Anurá, a place. C. 70, v. 232. Anurâdhapura. C. 51, v. 126 ; c. 55, v. 2; c. 57, v. 12; c. 59, v. 8 ; c. 70, v. 147; c. 88, v. 79 ; c. 98, v. 86, 87: C. 99, νν. 36,37. Anuráráma Wihára, a temple at Rohaηa. O. 41, ν. 101 και ο 45, νν.56, 57. Anuruddha, king of Rámaitia. C. 60,
ν, 6. Appamai) C 89 v 18. Araccan, p. 108, m. Arakkha-kamma-nātha, a chief. C.
72, w. 90. Atkhaka-sakha, a chief. C. 72,
w. 73. Arámamariyádaka, a village.
ν. 36. A'rámassa. C. 49, v. 17. Arikára Vihára. C. 49, v. 32. Arimaddána, king of Rámafifia.
Q. 76, v. 38.
C. 48,
THE MAHAVAN'sA.
Arimaddana, city. C. 80, v. 6. Arimadda Wijaya, village, C. 79,
γν, 56, 57. Arittha-pabbata. C. 50, v. 63. Ariya Cakkavatti. C. 90, vv. 43-45. Ariyákara Vihára. C. 45, v. 60. Aryas. C. 61, v. 36. p. 315, n. A’sálhi. C. 85, v. 89 ; c. 99, vv. 54, 55,
ο 100, νν. 92, 93. Asóka. C. 73, v. 98. Assamandala, S. Asmadala, a ford.
C. 71, v. 60. Asuras. C. 39, v. 23, c. 96, vv. 39, 40. Atakalan Korale, p. 90, n.; p. 114, n.;
р. 225, 7, Atarandá-Mahābodhikhanda, S. Atarandá, Mahábókañda, C. 75, vv. 98, 99. Attanagalla, p. 290, n.; 299, n. Atthakathá. C. 44, v. 114 ; c. 91,
v. 27. Atthasahassa, S. Atadás. C. 61, v. 24. Atthasahassaka, S. Atadáha, a district.
C. 75, v. 159. A'vandiya Ráyar. C. 76, vv. 146, 149. A“vattagaňgá. C. 79, v. 51. Ayasmanta, a chief minister.
vv. 33-37. Ayoddhya, p. 92 n.; 343, 2p.
C. 80,
Ayojjha, city of Siam. C. 98, v. 93;
с. 100, vv. 59—61. Ayujjha, Oude. C. 56, v. 14. Ayushmat, p. 268, n. Badaguna, a place. C. 74, v. 126. Badalatthala, S. Badalatala, C, 58, v. 43 ; c. 65, vv. 4—7. S. Badulutaláwa. C. 64, v. 8. A village. C. 66, ν. 19 , σ. 67, ν. 82. Badaravalli, S. Debaravel, a village.
O. 72 ν. 128. Badaribhâtaka, S. Debarabệmána.
O. 70, ν. 148, Baddhaguna, S. Badaguņa Vehera.
O. 60, ν, 80. Baddha Símá. C. 100, vv. 128, 129, Baddhasímá Pásáda. C. 78, v, 55. Bakagalla Uddhavapi, S. Koggala
Udavçeva. C. 75, v. 127. Balakkâra, a prince of Sithapura.
C. 59, v. 46. Balangoda, p. 223, n. BalapâsÄna, S. Balagala. C. 75, v. 5. Báláva, a village. C. 46, vv. 12, 13 Barabbala, a place. C. 74, v. 5l. Báránasi. C. 88, v, 121. Beligala, p. 276, n.; p. 279, n. Bentoția, p. 291, n.
Bhadda. C. 50, v. 82.
Bhadda-senápati, a general. C. 50,
ν. 82
Bhágirathi. C. 79, v. 50.
Bhallátaka, S. Badulu Wehera, a
vihára. C. 60, v. 58. Bhánavára. C. 98, v. 24. Bhandiki Pariveņa, G. 52, v. 58. Bhára, a weight. C. 42, v. 32, p. 19, n.

NDEx Or NAMES.
Bháirata, the epic Mahá Bhārata.
O. 64, ν. 42. Bharattála, a village. C. 46, v. 12. Bharukaccha Uyyána. C. 79, v.
11. Bhattastipa, S. Batsi, a village.
C. 74, v. 136. Bhávaná, p. 89, m. Bhavini-siddhi, tantric charms. C.
57, ν. 9. Bhelagáma, S. Belgama, a village.
O 46, ν. 28, Bhesajja-geha, p. 77, n. Bhesajja Mafijúsá. C. 97, v. 62. Bhilagáma, S. Belgamuwa, a ford.
C. 72, v. 80. Bhilapataka, S. Belpatkada, a place.
C. 72, v. 73. Bhí maráija. C. 59, v. 46. Bhí matititha Wilhára, Bentota Wilhára. C. 85, vv. 76-83 ; c. 86, vv. 16, 17. Bhinnorudipa, a place, probably an
islet. C. 42, v. 26. Bhúta, a monastery. C. 49, v. 46. Bhúta, a general. C. 75, v. 154. Bhúta-bhandára Potthaki, a general.
C. 72, v. 229. Bhutadhikári, a general. C. 74,
Ο 81, γν, 5, 6 και
vv. 67-71.
Bhuvaneka Báhu.
ο 82, ν 4 και ο, 84, ν. 29 , ο 85, νν. 59-61 : ο 87, νν. 14-17, σ. 88, vv. 23—26 ; c. 90, v. 4 ; c. 92,
v. 1. Bhuvaneka Báhu Pariveụa. C. 88,
w. 59. Billa, C. 72, v. 1555 ; c. 82, v. 7. Billasela Vihara, Beligal Vihara. C.
85, vv. 59-61.
Billasela, S. Beligala. C. 81, vv. 33
36. Bimbijálaka. C. 73, v. 98.
Bodhi, a princess. C. 39. v. 11; the tree, c. 44, v. 45 ; c. 48, v.24; o 52 ν. 11 και ο 49, νν 75,76 , ο 99, νν. 36, 37.
Bodhi-house. C. 49, v. 78 ; c. 90,
v. 98 ; c. 42, v.19; c. 70, v. 88.
Bodhi, a prince. C. 57. v. 41.
Bodhi, a monk. C. 44, vv. 75, 79.
Bodháváta, S. Bowala. C. 75, vv. 98,
99.
Pಖ್ಖ a village. C. 66, v. 78;
с 69, v. Bodhisatta. C. 48, v. 1:39 ; c. 80, ν, 12 , ο 88, ν. 35 , σ.90, νν 48-50. Bodhisena-pabbata, a village.
v. 32. Bodhitalá, S. Botala. C. 86, vv. 20,
21. Bodhitissa. C. 46, v. 30. Bodhivála, a place. C. 57, v. 54. Bokusala, a village. C. 74, vv.
171-176. Bolagama, a village. C. 75, vv. 5-7. Botale, p. 295, n.
C. 61,
389
Bowl-relic. C. 74, vv. 38, 85, 100, 157, 169; c. 85, v. 34. Alms-bowl. C. 81, v.23. Brahma. C. 85, w. 14 ; c. 87, ww. 1013 , ο 89, γν 19-24 και ο 99, γν, 4562. Brahmans. C. 48, v. 144. Brahmaņagáma. C. 79, vv. 32-38. Bubbula, S. Bubula. C. 70, v. 99. Bidala-vitthi, S. Budala-vitiya. C.
60, v. 57. Buddha, a princess. C. 57, v. 41. Buddha, passim. C. 39, v. 7, note ; с 41, v. 63 с 44, v. 79, с. 48, v. 44; c. 80, v. 73; c. 82, v. 30; c. 84, γν, 3, 4 , ο 85, νν. 11, 12, 23, 52, 76, 95, 109, 122; c. 86, vv. 4-6; c. 87, v. 32 ; c. 88, vv. 14, 15, 56; c. 90, v. 94 ; c. 93, v. 15 ; c. 95, νν. 7, 11, 22, ο 96, νν. 16, 17 και ο. 97, νν. 27, 28 και ο 98, νν. 31-33, 58, 65, 86, 95 και ο 99, νν. 4, 11, 29, 54, 56, 107, 144, 145, 155, 156 ; c. 100, Y ν. 37-39. Buddhadása. C. 39, v. 7, note. Buddhagáma, a village, C, 66, v.19;
c. 70, v. 311 ; c. 72, v. 211. Buddhagámaka. C.,69, v. 9. Buddhagámaka-nijjhara, S. Budgamudola, a tank. C. 68, v. 45.
Buddhagáma Wihára. C. 51, v. 74.
Buddha-Késadháttu, a general. C. 71,
νν. 38, 39. Buddhanátha-Mahálánadeva, a gene
ral. C. 72, v. 204. Buddharája, a prince. C. 57, v. 45. Buddha-vasa, p. 292, 22. Bukakalla, a village. C. 46, v. 20. Bukka, in India. C. 76, v. 175. Burudatthali, S. Burudagoda. C. 72,
v. 68.
Cakka. C. 81, v. 29. Cakkavála. C. 88, vv. 116-120. Cakkavatti. C. 100, vv. 35, 36.
Cakra, p. 203, n. Cakravarti Rájá, p. 278, n. Camari, p. 338, n. Cambodia, p. 229, n. Cala, a chief. C. 58, v. 16. Campaka. C. 73, v. 98. Camúnakka. C. 80, v, 45. Campa. C. 88, v. 121. Campá. C. 79, v. 46. Campeyya Játaka. C. 97, vv. 40-46. Cánakka, a Brahman minister of State ; Sk. Canakya. C. 64, v. 45. Candabhâga. C. 79, v. 48. Candabhärnu. (3. 83, v. 336. Candab Brahma Mahariji.
vv. 73-78. Candagiri ; S. Sañdagiri
O. 60 ν. 61. Caqdâla. C. 66, v. 133. Candana, C. 54, v. 40. Candasálá, p. 203, n. Caņdi. C. 79, v. 46.
C. 77,
Wehera.

Page 216
390
Captain Gajabâhu, p. 327. n. Carukkoțița. C. 76, v. 129.
Celestial Hall. C. 100, vv. 35, 36. Cetiya, passim. C. 74, v. 10 ; c. 85,
v. 67. Cetiya, passim, shrines, chiefly the Jetavana, Abhayagiri, and Ratanáveli, or Ruvanvali ; S. Séya ; Sk. Caitya. C. 41, v. 95 ; c. 48, v. 24 ; c. 97, v. 7 ; c. 99, vv. 36, 37. Cetiyageha. C. 44, v. 51. Cetiyagiri, S. Ségiriya. 28, 29 ; c. 51 v. 23. Cetiya-pabbata. C. 48, v. 8 ; c. 49,
νν. 23, 27, σ. 50, γ. 71. Chaddanta Játaka. C. 97, vv. 40-46. Chaggáma, S. Sagama, a fortified place. C. 58, v. 45 ; c. 75, vv. 3, 4. Cholian. C. 87, v. 29. Chattavaddhi. C. 39, v. 32. Chattunnata, S. Satunattu-veva.
C. 68, v. 43. Cintámaņi Uyyána. C. 79, vv. 12, 13. Cira-mátika, an irrigation channel.
O 41, ν. 100. Cittala-pabbata, Situlpau-vehera. C.
45, ν. 59. Cittalatävana, Uyyāma. C. 79, v. 7. Cittá-pokkharani. C. 73, v. 121. Civara-cetiya. C. 54, v. 51. Coconada, 243, n. Codagańga. C. 90, vv. 32, 33. Cola, S. Soli, a country in India. O. 56, νν. 10, 14 , σ. 59, ν. 23: c. 88, vv. 62, 63 ; c. 89, v. 69. Colagagga. C. 76,v. 126 ; c. 77, v. 9. Colakonára. C. 76, vv. 146, 147. Colakulantaka, in India. C. 77, v. 53. Colanirikka Ráyar. C. 77, vv. 73-78. Collarájá. C, 52, v. 34. Colombo, p. 326, n. Conappoo Baņdāra, p. 327, m. Crow Island, p. 231, n. Corambagama, S.
C. 75, vv. 14—19. Culla Dhamuddhara Játaka.
vv. 40—46. Cúlagalla Vihára, S. Sulugal Wehera.
O 42, ν 50. Culla, Kanúkuņda Ráyar. C. 76, vv. 187,
88. Cullamátika-gáma. C. 44, v. 100. Culla Moggalana, S. Sulu Mugalan.
C. 41, v. 54. Cullanágatittha, S.
C. 72, v. 67. Cullapaduma Játaka. C. 97, vv. 40
46
C. 42, vv.
Sorambagama.
C. 79,
Suluni-tota.
Cullapantha, a monastery. C. 46,
ν, 23. Cálavâpiya. C. 49, v. 47. Cunnasála, a place. C. 57, v. 46.
Dadhiváhana Játaka. C. 97, vv. 40
46.
Dakkhiagiri-daha, a Wihára. C. 42,
ν, 27,
THE MAHAVANSA.
Dakkhinagiri - dalha Wihara. C. 42,
ν. 27. Dakkhinagiri Vihára. C. 52, v 60. Dakkhiņa Vihára, S. Dakuņu Vihāra.
C. 44, v. 139. Dalla Moggallana, p. 36, n. Damila. C. 70, v. 232. Damia Thúpa, S. Demala Séya. C.
78, νν. 78-81. Dalla Moggallána, S. Dala Mugalan.
C. 44, v, 63. Dánava. C. 75, v. 55. Dáma Vihára. C. 48, v. 134. Dambagallaka. C. 74, vv. 165-168. Dampiyá Gețapada, p. 78, n. Dandissara-dána, a charity established by Kásyapa V. C. 42, v. 3; c. 52, ν. 3: C. 53, ν. 31 και ο 60 ν. 22. IDantika. C. 76, v. 175. Dappuļa. C. 45, vv. 36, 40, 80; c. 48, νν 90, 98, 109, 117, 122, 125, 131, 155 ; c. 49, v. 66; c. 50, v.80; с. 53, v. 1. Dappuļa - pabbata, a vihāra. C. 49,
v, 30; c. 50, v. 80. Daraaga. C. 70, v. 177. Dಖ್ಖ Kássapa, a minister. C. 50, v.
1. Dárúrugáma, S. Daramágama. C. 91,
v. 6. Dástota, p. 301, n. Dáthá, daughter of Aggabodhi I.
C. 42, v. 10. Dâțhádhátu Caritta, p. 317, n. Dithawagsa, p. 269, n. Dáthá-bhára, a general. C. 70, v. 104. Dáțhá-nága, a hermit. C. 54, v. 36. Dáthaggabodhi, a dwelling for hermits ; S. Dala-agbo. C. 42, vv. 64, 36, с. 45, v. 42. Dáthá-pabhuti, S. Dápulu. C. 41, vv. 33, 90; a governor. C. 42, vv. 36-37. Dáthásiva, a monk, C. 42, v. 22; . c. 46, vv. 7, 40; a governor, c. 49, ν, 10. Dáthásiva, S. Dalasiwu, a minister.
C. 44, vv. 88, 124, 128. Dáthá - vaddhana, S. Dallavadunna.
C. 74, v. 77.
LÜáțhópatissa. C. 45, vv. 22, 78, 79 ;
с 47, vv. 36, 39, с. 57, v. 31. Datta, a king. C. 46, vv. 41, 43,
p• 44, ገa. Deduru-oya, p. 147, n. Demațaval, a place. C. 74, vv. 139, 142. Demattha - padatthali, S. Demata
pátala. C. 70, v. 11. Denavaka, p. 220, n. Devá, a princess. C. 49, v. 12. Deva, ageneral. 0. 67, v. 82. Devådhikári, a commander. C. 70,
v. 324; c. 80, v. 37. Devalá, a princess. C. 57, v. 27. Devålayas, Hindu temples. C. 48,
w. 1453.

NDEX OF NAMES.
Deva Laņkādhinäyaka, a general.
C. 70, v. 104. Devanagara, S. Devinuwara, Dondra. C. 60, v. 58 ; c. 75, vv. 49, 50 ; o. 85, νν. 85, 86. Devânampiyatissa. C. 42, v. 59 ; c.
44, v. 139. Devamalla, a warrior. C. 57, v. 59. Devapāda-milaka, an officer. C. 66,
v. 67, Devapāli, a district, C. 48, v. 4. Deva Patirájá, a minister, C. 86, vv.
4-6, 57. Devapura, S. Dondra. C. 83, v. 49 ;
c. 90, vv. 94, 95. Devarájá, C. 75, v. 22. Deva-Senápati. C. 70, vv. 123, 125,
134, 153, 156, 160, 161,285. Devatissaka, a dwelling for monks.
C. 48, v. 2. Deva Vihāra. C. 48, v. 4. Devilá, a chief. C. 72, v. 89. Deviyá Paț țanam. C. 76, vv. 171, 172. Dhamma, S. Daham; Sk. Dharma. C. 41, v. 63; c. 80, v. 78; c. 84, v. 3 ; c. 85, v. 51; c. 100, vv. 73—75. Dhamma Cakka. C. 99, ww. 19, 20. Dhamma-dhátu, S. Daham-dhátu wa; Sk, Dharma-dhâtu. C. 41, vv. 38, 39, Dhammaddhaja Játaka. C. 97, vv.
40-46. Dhamma-Kamma. C. 44, v. 46, note ;
p. 50, n. ; p. 79, n. Dhammakkhanda. C. 81, v. note 6. Dhammakițiți. C. 92, vv. 23-25. Dhammakitti, a saint of India. C. 84,
νν. 11, 12. Dhammakitti, ambassador to Rá
mañña C 76 w. 32. Dhammamitta, a monk. C. 54, v. 35. Dhammapála Játaka. C. 97, vv, 40-46. Dhammáráma, a vihára. C. 52, v. 17. Dhammarucika, a fraternity of
monks. C. 39, v. 15 ; c. 52, v. 17. Dhammasálá, S. Damhal Vehera. C.
45, v. 45. Dhammasańgaha. C. 42, v. 55.
Dhammasaggani, a book of the Abhidamma Pitaka. C. 52, v. 50 ; c. 60, v. 17. Dhammásoka. C. 78, v. 6 ; c. 80,
ν, 42 , σ. 82, νν. 30, 31. Dhammasonda Játaka.
40-46, Dhammika, king of Siam. C. 100,
νν. 67, 68. Dhammika Silámegha, title of Ma* hinda III.; Sk. Dharmika Silä
megha. C. 49, v. 39. Dhanapițțhi, S. Danapițiya.
vv. 41, 43. Dhanumandala, a commander. C. 70,
vv. 17. Dhanavápi, S. Danaváva, a tank.
C 41, vv. 31, 62. Dhanuvillika,S. Dunuvila. C. 70, v. 15.
O 97, γν.
C. 46,
| Dhátusena.
24
391
C. 39, v. 7, note ; c. 82,
W. 24. Dhátugabbha Dágaba. Dhavala. C. 79, v. 54. Dhavala-vitthika. C. 68, v. 47. IDhutañga. C. 39, v. 18 : c. 78. v. 96;ʻ•
ο 84, γν. 22. Digháli, S. Digaliketa, a place. C.
75, v. 61. Dighálika-Mahākhetta, a place. C.
72 ν. 96. Dighasanda Vihára. C. 39, v. 42. Dígha-nikáya. C. 100, vv. 118-121. Dutiyasela Vihára. C. 100, vv.
234, 235. Díghavápi. C. 96, v. 26 ; c. 74, vv.
C. 78, v. 83.
Dighavápi-Mandala, S. Digámadulla.
C. 75, v. 1. Dighavatthuka, S. Diguvat, a tank.
C. 60, v. 48. Dipála, a ford. C. 72, v. 85. Dípani, a cowherdess. C. 80, v. 15. Dípankara. C. 39, v. 50. Dípuyyána. C. 79, v. 6. Diváguhá, p. 277, m. Dolha-pabbata, S. Dougala, a rock or
mountain. C. 44, v. 56. Dondra, p 219, n. ; 282, n. ; 318, m. Doniwagga, S. Denawaka. C. 75,
ν. 70. Doradattika, a place. C. 68, v. 37. Dulu, a country in India, C. 56,
v. 2. Dumbara. C. 70, vv. 3-6, 9. Dumbaragámaka,S.Dimbulgam-veva,
a tank. C. 68, v. 48. Dumbarasigana-gama, S. Dimbulari
gana. C. 44, v. 98. Dummedha Játaka. C. 97, vv. 40-46. Dunuwila, p. 153, n. Diiratissa, S. Duratis-veva, a tank. C. 41, v. 99 ; c. 49, v. 8 ; c. 79, vv. 32-38. Dussanta, Sk. Dusyanta, a prince.
C. 64, v. 44; p. 127, n. Dutthagámani. C. 52, v. 45 ; c. 100,
νν. 239, 240 , p. 259, η. Dutthagamani Abhaya. C. 82,
W. 22.
Duyyodhana, Sk. Duryodhana, prince.
C. 64, v. 43. Dvádasa-sahassaka, S. Dolosdáha, a
district. C. 75. v. 162. Dvāranāyaka, a village.
12, 13. Ekiha-Vápi. C. 79, v. 28. Elára, C. 82, v. 22. Elephants' Pool. C. 42, v. 28.
Elgiriya, p. 318, n. Eráhula, a place. C. 74, v. 91. Erikkávar, in India. C. 76, v. 169. Erukkoțița. C. 76, vv. 150, 151. Forest of Ascetics, p. 82, n. Gabbha-parihára, p. 119, n. Gadalädoņi Arāma. C. 91. v. 3.
С. 46, vv.

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Gaja Báhu. C. 60, v. 88; c. 62, v. 58; c. 63, v. 8 ; c. 67, v. 9; c. 70, νν. 3-6, 22, 55, 60, 68, 77, 94, 96, 104, 106, 108, 109, 113, 118, 124, 125, 137, 151, 166, 175, 181, 183, 186, 190, 203, 222, 228, 231, 234, 237, 241, 263, 264, 271, 304, 305, 316, 317, 324; c. 71, v. 1; c. 75, ν. 28. Gaja Bhuja. S. Gaja Bá, a com
mander. C. 71, v. 42. Gaja Báhu, a cavalier of Goa. C. 94,
γν. 2, 3. Gal-pokuna, p. 199, n. Giálu, S. (Galle. C. 75, v. 35. Gambhíra, a canal. C. 79, vv. 40, 41. Gampola, p. 294, n.; 304, n. Garúgádoņi. C. 81, vv. 7-9. Garúgámáli Wilhára. C. 44, v. 100. Garúgárâma. C, 100, v.203. Gańgásiripura, Gampola. C. 86, vv. 18. 19: C. 88, ν 48 , ο 90, νν. 10ι, 107, σ.94, ν. 1. Garigátata, S. Gantaláveva : Tamil, Kanthalai, a tank. C. 42, v. 67. Gańgátațáka. C. 83, vv. 15-20. Gantalava, p. 168, н. Gantha, p. 337, pn. Ganthākara Pariveņa. C. 52, v. 57. Ganthamba, S. Getamba. C. 94,
vv. 16—17. Gańgátittha, a ford. C. 72, vv. 105. 106. Garbha-lambhana, p. 119, n. Garitara tank, S. Giritaráveva. C.
41, νν. 61, 62. Garulatthaka-laficha, a place. C 75,
w. 78., Gávuta Vihára. C. 78, vv. 94. 75, Gętamänna, 318, m. Getambe, p. 328, n. Getthumba. C. 49, v. 41. Gilimalaya, village. C. 60, v. 61. Gimha-tittha, S. Gintota, seaport. C.
7υ, νν. 23-25. Gindura, p. 218, m. Giņgafg, p, 218, n. ; 318, m. Giri, town. C. 48 v. 3. Giribā. C. 69, v. 8. , Giribávápi, tank. C. 68, v. 44.
Giribhauda Vihára. C. 49, v. 29. Girikandaka, S. Girikada Vehera, a
vihára, C. 60, v. 58. Girikassapa, prince ; S. Girikasup.
O. 41 ν. 16.
Y
Giritata, S.Giritalá, tank built by
Aggabodhi. C. 42, v. 67. Girimarqdala. C, 5i, v. 1 12. Girisigamuka, S. Girisigámu, tank.
C. 68, v. 49. Giritalá. C. 79, vv, 32-38. Giritața, Giritalávęva. C. 42, v. 67 :
c. 72, v. 185. Girivaụsa. C, 91, vv. 2-4. Giriyâvápi, S. Giriya-veva, tank. C.
68, v. 47. Giruwá Dolosdáha, p. 226, n. ; 114, n.
THE MAHÁvANsA.
Givulabá, village. C. 74, v. 91. Godávari, C. 79, v. 58, Gokannaka, sea. C. 57, v. 5. Gokanna, general. C. 63, v. 34. Gokauna Dundanáyaka, general. C.
76, ν. 328. Gokaņņa Nádu. C. 76, vv. 214, 215. Gokanna Nagaragiri, commander. C.
66, νν. 35, 36 , ο 70, ν. 68. Gokamnaka Vihára. C. 48, v. 5. Golabha, ford. C. 72, v. 84. Gomati. C. 79, v. 53. Gopāla-pabbata. C. 78, v. 67. Gomayagáma, S. Gomagamuwa, vil
lage. C. 75, vv. 3, 4. Goņagämuka. C. 70, v. 70. Gondigitima, S. Godigamuwa, a village.
C. 44, v. 97; c. 48, v. 9 Gonnagáma, S. Gonagama, village.
C. 45, v. 58. Gonyavitthi, S. Gonnaviti, village.
Ο 45, ν. 59. Gonusa. C. 83, vv. 15-20. Goțhábhaya. C. 85, vv. 73-75. Giova, Goa. C. 94, vv. 2-3. Govindácala. C.81, v, b, 6. Grihya rules, p. 119, n.
Gulf of Mannár, p. 147, n.
Gullambatthi, village. C. 75, vv. 8, 9.
Guttahálaka, S. Guthal, a district.
O. 58, ν. 34 και ο 61, ν. 12.
Guttasåla, S. Guthala. C. 51, v. 109.
Guttasálaka, a district; S. Guthala.
C. 74, v. 57.
Guttasala-mandala, S. Guthal-ma
dulla. C, 75, vv. 14—19. Guttika. C. 82, v. 21. Guttila Játaka. C. 97. vv. 40-46. Hadayunha, monastery. C. 52,
ν. 18. Hair-relic. C. 93, v. 50; c. 41, v. 30:
c. 44 v. 45. Haldummulla, p. 223, m. Hańkára. C. 44, vv. 119, 120. Hanuman, p. 147, n. Haņsa. (. 78, v. 41. Haritakiváta, S. Araluvâva, village.
Ο 75, νν. 176, 177. Hatanna, a village. C. 70, v. 215. Hatthadáțha, Sk. Hastadáțha, a king. C. 4ö, vv. 13, 18, 21 ; c. 46, vv. 1, 45, 46 , с. 47, v. 4.
Hatthavanagalla Vihára, S. Attana
galu Vehera. C. 86, vv. 12—15.
Hatthigiri. C. 85, vv. 62, 63. Hatthigiripura. C. 88, vv. 51, 52,
Hatthikucchi Vihára, S. Etkus Wilháraya. C. 42, v. 21 ; c. 48, v. 65 ; ο 49, ν. 76.
Hatthiselapura, S. Kurunégala. C.
90), W. 59.
Hedilla Khanda, a village. C. 72,
νν. 77, 78. Heligáma village. C. 48, v. 24.
Hema Cetiya, Ruvanvęl Dágoba. C.
51, ν 82.

NDEX OF NAMES.
Hemamála Cetiya, the Ruvanvęli
dágoba C. 52, v. 67. Hema-málaka. C. 54, v. 52. Hemamálika Cetiya. C. 54, v. 37. Hemasáli Wihára. C. 45, v. 142. Hemavati. C. 79, v. 42 Hihobu. C. 74, vv. 94, 95. Hillapattakkhaņda, S. Hilipatkaļa.
C. 79, vv. 32-38. Himálaya, p. 1 19, n. Himiyánaka, a Wannian
O 90, νν. 32, 33. Hintâla. C. 73, v. 123. Hintálavana, S. Kitulvala, a village. C. 74, vv. 163, 164 ; c. 75, vv. 98, 99. Hintálávanagáma, S. Kitulvalgama,
village. C. 75, vv. 8, 9. Hirafi fia-malaya, district of. C. 57,
ν, 62. Hollanders, p. 332, n. Húkitti Lagkánátha, general
v. 25. Huyallagáma, village. C. 75, vv. 14-19. Idagalissara, in India. C. 76, vv. 152,
153. Iddhi. p. 259, m. Ilaiga, a commander of an army.
C. 53, v. 11. Ilańga-sena, a general. C. 52, vv. 15,
16
prince.
C. 70,
Ilarikiya Ráyar. C. 76, vv. 99-102,
194, Inandapáda. C. 77, vv. 73-78. Indapatta. C. 89, v. 4. India. C. 44, vv. 79, 94, 106, 154 ;
c. 76, v. 25 ; c. 87, v. 28; p. 74, n. Indra. C. 88, v. 121 ; c. 96, vv. 39,
40,
Issara-samanáráma. C. 39, v. 10. Isipatana Vihára. C. 78, v. 82. Itihása-kathá, p. 77, n. ; p. 87, n. Jagad Vijaya Náyaka, commander of the reserve forces to India. C. 76, νν. 259, 260, 296, 297, 307, 317, 318, 325; c. 77, vv. 2, 45, 60, 64, 71, 83. W Jagatipála, a king. C. 56, v. 13 ; c.
59, ν. 23. Jajjara, a river: the Deduru-oya. C.
68, ν. 37. Jajjara. Nijjhara, Deduru-dola. C.
79, νν. 67, 68. Jallibáva, a tank. C. 68, v. 47. Jambela, S. Jambalá, a village. C.
41,v,96。 Jambu. C. 73, v. 98. Jambudípa, S. Daňbadiva; Sk. Jambudvipa, the Continent of India. C. 52, v. 75; c. 54, v. 16; c. 57, v.
51, σ. 75, ν. 27, σ. 87, νν. 34, 35
Jambudoni, S. Dambadeniya. C. 81, ν. 16 , ο 82, ν. 7, σ. 85, νν 4-7 : c. 88, vv. 20-22; c. 89, v. 8 ; c. 90, v. 4
91-87
393
Jambakola S. Daibakola-lena, a vihára. C. 60, v. 58; a place, c. 70, ν. 72 , σ. 72, νν. 169 και ο 80, γν. 22, 23. Jambukolaka-lenaka, a vihára. C.
60, ν. (1. Jamburantaragalla, S. Rangiri Daň
bulla, a vihára. C. 42, v. 43. Janapada, a district. C. 67, v. 22;
σ. 70, νν. 87-97 , α, 72 ν. 99. Janighábhára, Uyyána. C. 7), v. 9. Játakas. C. 73., v. 72. Jaya Báhu, S. Jayabá, a younger brother of Vijaya Báhu the Great. O. 59, ν. 12; c. 62 ν. 1. Jaya Báhu, king. C. 60), v. 87 ; c. 61, νν. 6-27, σ. 83, νν. 15-20 και ο 87, νν. 14-17 , ο 88, νν. 18, 19 και ο 90, vv. 106, 107 ; c. 92, v. 1. Jaya Gaňga. C. 79, v. 59.
Jaya Mahálána, a chief. C. 69,
v. 12.
Jaya-sena, a rock temple. C. 49,
v, 24
Jaya-vaddhana. C. 91, vv. 15, 16 ;
c. 93, v. 1. Jayavaddhana-kotta. C. 91, v. 6. Jitagiri-santa, a chief commander.
C. 71, v. 58. Jetavanáráma, the
C. 50, v. 65. Jetavana. C. 54, v. 49 ; c, 78, vv.
20-23 , p. 77, 1). , p. 87, η. Jetavana Wihára. C. 79, v. 49 ; c, 49,
v. 77, c. 41, v. 40.
establishment.
Jetthá, queen of Sirisaighabodhi.
C. 46, v. 28.
Jetthamñla. C. 90, v, 62.
Jettháráma, a convent. C. 46,
W. 25. Jețțhatissa. C. 44, vv, 28, 55, 62, 70,
86, 90,91, 92, 95, 104, 106. Jetuttara. C. 89, v. 3. Jotipála, a pious monk. C. 42, vv.
33, 42, 44, 45, 51, 60. Jetavana Wihára. C. 52, v. 60. Kadakkida, a warrior. C. 70, v.
143 : α. 72 ν. 71. Kadakkúɖa, general. C. 75, vv. 182—
186. Kadakkúdiya Rájá. C. 76., v. 126. Kadali. C. 73, v. 123. Kadaligáma, S. Keselgama, a village
O. 60 ν. 65. Kadaliniváta, a place. C. 48, v. 50. Kadalipattagama, S. Kehelpatgama.
C, 75, v. 49. Kadalisena, S. Kehelsen. C. 86, v. 42. Kadaliváta, a Wanni prince. C. 90, vv.
32, 33. Kadalladi Nivataka, S. Kesel-nivata,
a place. C. 44, v. 66. Kadamb:aka. C. 73, v. 98. Kadamba-river, S. Kolom-veva or oya, a tank. C. 41, vv. 61, 62; c. 51 v. 130
3 :

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394
Kadambagona Vihára. C. 48, v. 3. Kadavat Kóralé. p. 223, n. Kadatra, S. Kadurugama, a village.
С 70, v. 165. Kadhiraigáni, a place.
73。 Kado-oya, p. 295, n. Kahalli. C. 79, vv. 32-38. Kahápala, S, Kahavau, a coin.
53, v. 2); c. 81, v. 45. Kájaragáma, S. Kataragama, a village. C. 45, v. 45 ; c. 57. v. 2; c. 58, v. 5 Kákadipa, Crows' Island C. 76, v.
57. Kákála. C. 83. v. 15-20). Kakkhalavițthi, Kakuluviți-gama, a
C. 57, v.
C.
village. C. 44. v. 97. Kakkola. C. 77, v. 2.
Kálladighâvika, a house for monastic
exercises. C. 46, v, 46. Kálagalla, S. Kalugala. C. 90, v. 9. Kalakka Velár. C. 77, v. 40. Kalala-hallika, S Kalaiahal-vva, a
tank. C. 68, v. 49 Kalala-hallika, a place, C. 70, v. 72. Kállanadi, S. Kalugaňga. C. 83, v. 42. Kálanágara. C. 80. v. 49. Kalanda, a temple garden. C. 48, v.
70
d Kálapilla, S. Kalupila, a village. C.
70. v 32ሿ Kállatittha, S. Kalutoța or Kalutara.
O. 56 ν. 12. Kálavalli. C. 79, v 32-38. Kalavaudiya Nadalvár. C. 76, wv 139-143 , οι 79, νν. 10, 54-59, 9294. Kálavápi, the tank Kaláveva, C. 42, v. 27 ; village, c. 44, vv. 104, 105 ; o 48, νν. 91, 148. Kálavápi Vihára. C. 44, v. 101 ; c. 61, ν. 1: α. 70, νν. 68, 126, 128, 257; c. 72, v. 197 Kálavápi, the district.
36 Káli, S. Kaluveva, a tank. C. 68, v.
45. Kalikála Ráyar. C. 76, v. 218. Kalikála Sáhicca Sabbaññu Paņɖita,
king, C. 82, v.2. Káliiga, king of. C. 42, v. 44; c.
63, ν. 7. Káliriga Cakkavatti, a royal race. C.
54, ν. 10 Kalinga Rayar. C. 76, v. 177 ; c. 90,
vv. 32, 33. Kaliyuga, p. 276, n. Kalugaňga, p. 54, n. Kállala, a village. C. 49, v. 47. Kalupahaņa, p. 177, m. ; p. 127, n. Kálussa. C. 49, v. 17. Kalutara, p. 92, n. Kalyâqavati. C. 80, v. 34. Kalyani, S. Kelani, a village. C. 61, v. 35 ; c. 81, vv. 59, 60 ; c, 85, vv. 64-35 : c. 91, v , 5.
C. 66, vv. 35,
Kappagama, a vihara.
THE MA HAVANSA.
Kamandakkotta, in India. C. 76,
ν. 181. Kamboja, Cambodia. C. 76, vv. 21, 22. Kamáragáma, S. Kaňburugama,
village. C. 75, vv 49, 50. Kinagáma, S. Kanagama, a village.
C. 45, v. 44 ; c. 79, vv, 32—38. Kánamtila, a place. C. 72, v. 216. Kalatálavana, S. Kanatalvana, a
ford. C. 71, v. 51. Kánavápi, S. Karáveva, a tank. C. ö0. v 72 ; c. 51, v. 73 ; c. 79, v v. 32-38. Kandalai, p. 168, n. Kaņdambi Ráyar. C. 77, vv. 18,
54-59, 79-81, 92-94. Kaņdili Räyar, C. 76, v. 180. Kaņɖiyúru. C. 76, vv. 139—143. Kaņduvețiți. C. 77, vv. 79-81, Kanduvethi. C. 47, W. 7. Kañci, C. 88, v. 121. Katicuki-náyaka, a chief.
9().
C. 72, v.
Kaliga-kondakalappa Ráyar. C. 77,
νν. 73-78. Kańga-konɖappa Ráyar. C. 76, v.
181. Kaņgakoțțána. C. 76, vv. 184-186. Kańgayár. C. 76, vv. 139—143 ; c. 77,
v. 15. Kauhaváta, S. Kaluvala, a place. C.
7i 5. v. 178. Kanikáragalla-vápi, S. Kinihirigal
veva, a tank. C. 68, v, 45. Kaikudiya, in India. C. 76, v. 132. Kannadi, p. 90, n. Kaņņäta. C. 55, v. 1.2 ; c. 70, v. 232. Kaıqı)ikâra. C. 73, v. 123. Kantaka, S. Katuséya, a stupa. C.
49). v. 2-4. Kanţaka-dváraváta, S. Kaţudoravata,
a village. C. 74, vv. 83-85. Rantakavana, S. Katuvana, a village.
C. 74, v. 56. Kantaka-petaka, a place.
10, 11. Kantha-pitthi, a large village dedicated to a temple. C. 49, v. 8). Kantika-pabbata, a village. C. 45, v.
58. Kápálanága, S. Kabalná Vehera. C.
42. v. 65.
C. 69, vv.
Kapallagáma. C. 55, v. 11. Kapila Vihára. C. 78, v. 96. Kapilavatthu. C. 89, v. 4; p. 292, n.
C. 47, v. 65. Kappása-gáma. C. 54, v. 51. Kapincimpekula, in India. C. 77, vv.
79-81. Kappiramilayatana, S. Kapurumul Vehera, a vihára. C. 60, v. 83. Kappúra Pariveņa, S. Kapuru Piriverha, a monastery. C. 45, v. 29 ; σ. 46, ν. 21 και ο 50 ν. 77. Kálagiri, a place. C. 72, v. 94. Káragaúga. C. 79, vv. 24-27.

INDEX OF NAMES.
Karamba Ráyar. C. 76, vv. 139-143. Kárapitthi, S. Karavita, a village.
C. 44, v. 50. Karaválagiri, a place. C. 72, v. 168. Karavițțha-villatta, S. Karavițivilat
veva, a tank. C. 68, v. 48. Karehera, a village. C. 44, v. 8. Karindaka, S. Kiriliidigala, name of
a rock or hill. C, 41, v. 45. Kasagalla, S. Kasagal Wehera. C. 60,
v. 61. A Kasagima, S. Kasagama, a village.
Ο 45, ν. 28. Kasälla. C. 68, v. 48. Kási, Benares. C. 41., v. 37. Kásikhanda, name of a district.
O. 41, ν. 101. Kasiņa, p 39, n. Kassapa, S. Kasup or Kasub ; Sk.
Kásyapa. 124, 138, 145, 153; c. 47, v. 2 ; c, 48, v. 20 ; c. 50, vv. 6, 25, 28, 46, 47, 54; c. 51, v. 18; o 52, ν ν. 1, 6, 37, 82 και ο 55 ν. 11. Kassapa, a chief of India C. 76, v.
26. Kassapa-giri ; S. Kasubgiriya, a. garden with a vihára. C. 44, v. 107 ; с. 45, v. 27 , с. 48, v. 24.
Kassapa-rājaka, a vihara. C. 50, v.
81
Kassapa-sena, a monastery. C. 52,
ν. 18. Kásyapa. C. 39, v. 1 ; p. 78, m. Kațadoráva, a village. C. 74, vv.
165-168. Katagáma, a village. C. 61, v. 16. Katandhakāra, a village. C. 45, v.2. Kataragama, p. 35, n. ; p. 92, m. Kathina ; S. Kelin, a robe specially given to a monk at the end of the rainy season (Was). C. 44, v, 48; o. 85, ν. 99 , ο 86, ν. 47. Kațigáma. C. 79, vv. 32-38. Katiyágáma, a village. C. 70, v. 67. Kaţţhanta-nagara, S. Kaţunnaru, a
tank. C. 51, v. 73. Katunnaru, a tank. C. 60, v. 48;
c. 68, v. 46. Kațuvaņdu, a ' place. C. 72, vv.
221, 222. Kauravas, p. 127, n. Káveri. C. 79, v. 54. Kayasatthi, a monk. C.90, vv. 88-91. Kehella. C. 44, vv. 119, 120. Kehellenáva, p. 296, n. Keheta, S. Kehelágama.
99. Kellása, S. Keles-kulu ; Sk. Kailása, a fabulous mountain. C. 68, v. 41 ; c. 73, v. 115; c. 76, v. 120; c. 89, v. 45. Keliváta, a district. C. 42, v. 19. Kerala. C. 53, v. 9; c. 55, vv. 5, 6; c. 70, v. 232; c. 74. v. 44; c. 81, νν. 3 4 και c, 83, νν. 15-20 ; p. 82, η.
C. 44, v.
C. 41, v. 9 ; c. 44, vv. c. 45, v. 1;
395.
Keralasíha, muttara. C. 76, vv. 139
143 και ο. 77, γν 6-8. Keravakgala, p. 224, m. - Kesadháttu, a chieftain. C. 57, vv. 67,
72, 75 και ο 58, ν. 33. Kesadhátu, an office or title. C.70, v. 19 ; c. 75, v. 22; c. 70, v. 279. Ketaka. C. 73, v. 98. Kevatta-ganabhira, S.Kevulgembura,
a village. C. 45, v. 58. Khadiráli, S. Kihireli Vehera, a
vihára. C. 45, vv 55. Khandiranigi, a fortress. C. 58, v. 35. Khajjiraka-Waddhamána, tank, C.67,
ν. 39. Khajjota. S. Kadohoya. C. 86, v. 22. Khaņda-Deva-Mälava Räyar, C. 76,
w. 21 1. Khaņda-Málava Ráyar. C. 76, vv.
190, 191. Khanda, Símá. C. 78, vv. 64-66. Khaldavagga, S. Kadavak, a place.
C. 75, v. 122. Khandhávára, a family. C. 80, v. 37. Khaldigáma, S. Kadigamuwa, a
place. C. 70, v. 217. Khattiya Kassapa. C. 48, v. 20. Khattiya. C. 73, vv. 136-141. Khiragama, S Kirigama, a village.
C. 74, vv. 163, 1 (34.
Khiravápi, a village. C. 66, v. 85.
Kholakkhiya. O. 49, v, 15.
Khudda-kalykunda Ráyar. C. 76,
v. 1 75 −
Khudda-valika, S. Kudá-veligama.
O. 88, νν. 23-26 Khudda-vápi. C. 79, v. 29. Kihimbila, a village. C. 46, vv. 12, 13. Kílákara Uyyána. C. 79, vv. 12, 13, 44. Kílámaņdapa. C. 73, v. 117.
Kíla. Maigala, in India. C. 76,
v. 213,
Kíla. Marigala Nádálváir. C. 77,
vv. 79-81.
Kile Nilaya, in India. C. 77, v. 84.
Kiñcáratta Ráyar. C. 77, vv. 18,
54, 59. Kinnara. C. 78, v. 41. Kigsuka-vatthu, S. Kálavatta, a
village. C. 74, v. 76. Kirávápi, S. Kiráveva, a tank. C. 68,
v. 47. Kirinda, a village. C. 74, v. 97. Kittaggabodhi, S. Kitu-agbo, a prince, nephew of Dappula III. C. 49, v. 72. Kittaggabodhi, a chief of Rohana.
O. 50, ν. 50. Kittaggabodhi, S. Kitu-agbo, a rebel
prince. C. 51. v. 94. Kittakandaka, S. Kitikada-veva, a
tank. C. 68, v. 45. Kitti. C. 50, vv. 59, 60. Kitti, a queen. C. 54, v. 50. Kಳ್ದ general. C. 55, v. 32; c. 61,
W. 4.

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396
Kitti, a general who reigned as king.
O. 56, ν 7. Kitti, one of king Sena's queens.
O. 51 ν. 16. Kitti, a general. C. 74, vv. 89-91 ; o 74, νν. 179, 180 και ο 75, ν. 154 και o. 76, γ. 60 και ο, 72 ν. 196. Kitti, a prince. C. 57, v. 3. Kitti, a tank. C. 60, v. 48. Kitti Adhikári, a general. C. 71, v. 53; c. 72, v. 162; c. 74, v. 36. Kitti and Sarikha, the brothers. Two commanders under Parákrama. C. 70, v. 279. Kitti-bhandára-potthaki, a comman
der. C. 72, v. 215. Kitti-jivita-potthaki, a general. C.
74, vv. 89, 90. Kitti-Nissańka, king. C. 80, vv. 18, 34. Kitti-putthaka, a general. C. 71,v. 59. Kitti Lakádhikári, a general. C. 70,
v. 283.. . Kittisema, S. Kitsen ; Sk. Kírtisena.
C. 41, v. 4. Kittisirimegha, S. Kitsiri-mevan; Sk, Kirtisri-meghavarna, king. C. 41, ν. 65. Kittisiri - megha, a petty king, nephew of Vijaya Báhu the Great. С 59, v. 42 с 61, v. 23, с. 63, v.2; c. 64, v.20; c. (67, v. 55 ; c. 70, v. 224 ; c. 73, vv. 136—14i. Kitti Siri Rájasiha, king ; S. and Sk.
Kirti Şri Rälja sigha. C. 99, v. 11. Kocalla-sattha, a work on military
science. C. 70, vv. 56, 57. Kohaváta, a place. C. 48, v. 3 Kohomba, S. Kohaňbagama, a vil
lage. C. 70, v 320. Kolabhinna, S. Kolabun. C. 90, v. 11.
Kolamba, Colombo. C. 94. v. 1 :
c. 95, vv. 15, 16. Kolavapi, a village. C. 44, v. 69.
Koluvukkotta, in India. C. 76,v. 173. Koluvir, in India. C. 76, vv. 131,
133. Kombá, a chief minister of Gaja
Báhu. C. 70, v. 60.
.Kondaigulika-kedára, a place. C. 70,
w. 221. Kondiváta, a village. C. 50, v. 30. Konduruwa, a village. C. 72, v. 264. Końgamańgala Nádálvár. C. 77, vv.
79-81. Kontadisá Vijayanáyaka, a general.
C. 70, v. 293. Kovilára, a village. C. 48, v. 122. Kosakavagga. S. Kosvaga, a place.
C. 70, vv. 26, 27, 29. Kosala. C. 82, v. 28. Kota, in India. C. 76, v. 175. Kotmale, p. 277, n. Kotthagâma. C. 49, v. 16. Kotthakabaddha Nijjhara.
v. 29 Kotthasáraka.
C. 79,
C. 83, vv. 15-20.
THE at AH&wANs.A.
Kshatriya. C. 67, v. 91. Kubbugáma, S. Kurfbugama, village.
Ο 75, ν. 176. Kayamutu Ráyar. C. 76, vv. 94
8
Kuddála-mandala, S. Udalumadulla. . Οι 75, ν. 14. Kulasekhara. C. 77, vv. 1, 2, 32, 42,
46, 54-59, 72; c. 90, v. 47. Kumára, a god. C. 57, vv. 7, 10. Kumára Dhátusena, S. Kumaradas
or Kumáradása, C. 41, v. l. Kumárasílha, a sub-king. C. 95,
W. 22. Kumbhíla-vánaka, S. Kiňbulvána, a river or stream. C. 68, v. 33. Kumbhila-sobbha, S. Kirfibul-heba, ank. C. 60, v. 49 ; c. 79, vv. 32—
Kuňburugamuwa, p. 219, n. Kuņappumaluir. C, 76, v. 134 Kuņdayamutu Räyar. O. 76, v. 180. Kundayanneka, in India. C. 76.
v. 180. Kunta, the name of a pulpit or seat.
O. 41, ν. 31. Kuravaka-galla, S. Keravakgala, a
village. C. 75, v. 140. Kurumbandaikali, in India. C. 76,
"w. 1 (61. Kurumba, Râyar. C. 77, v. 15. Kurumbulatta Ráyar. C. 76, v. 219. Kurummalatta Ráyar. C. 76, vv.
139-143. Kurunda, a vihåra. C. 42, v. 15. Kurunda-pillaka, a monastery. C. 46,
v. 21. Kurundi, a district. C. 83, vv. 15-20;
c, 88, v. 64. Kurundiya, S. Kurundi Vihára, a
vihára. C. 60, v. 58. Kurunégala, p. 290, n.; 304, n. Kusa Jataka. C. 97, ww. 40 46. Kusumåråma, S. Malvatta. C. 101,
vv. 7, 8. Kutaja, C. 73, v. 98. Kusinárá, a vihára, C. 73, vv. 151
155 ; c. 78, v. 87. Kútatissa Vihára. C. 51, v. 74. Kuțhára, a chief. C. 67, vv. 60, 61. Kuthári, a vihära. C. 39, v. 21. Kuttaqda. C. 76, w. 193. Kuttandára. C. 76, vv. 184-186. Kuvera, the Hindu god of wealth. O. 39, ν. 5, σ. 41, τ. 103, ο 80ν, 5. Kyánagáma, a village. C.72, v. 297.
Labujagáma, S. Delgamuwa, C. 94,
v. 11.
Labujamandaka, S. Delmada. C. 90,
vv. 85—87.
Laggala, p. 135, n.
Lahuila, a place. C. 70, v. 214.
Lajjika, a village. C. 42, v. 23.
Lakkhuyyâma. C. 79, v. 4. Lambakanna, a race C 69, v. 12; o 74, νν. 215, 21υ, c, 77, νν. 26-28.

Licchavi.
NDEX OF NAMES.
Laņká. C. 81, vv. 20, 21 ; c. 85, vv. 21, 22 , σ. 87, ν. 1 και ο 89, γν. 13, 14 : o 90, ν. 1: C. 93, ν. 16 , ο 96, γν. 30, 33, 35, 37; c. 97, v. 24; c. 98, γν, 4, 18, 19, 26, 47,49, 63, 88, 89, 98 και ο. 99, νν. 1, 8-10, 11, 103, 107, 108, 109, 112-114, 117, 131-133, 152, 153, 169, 170, 177; c. 100, v.
24. Lagkágiri, a general. C. 70, v. 88
c. 71, v. 60. Lagká Máihálána, a chief. C. 69,
ν, 12.
Laņká-nátha, a general. C. 70, vv.
95, 101, 102, 107; c. 72, v. 63.
Luayqká-pabbata, Luaggala. C. 66. v. 80.
Lakápura, commander-in-chief of the expedition to India. C. 70, v. 218 , σ. 74, νν. 179, 180 και c. 76, νν. 83, 93,155, 158, 196, 198,206, 211, 214, 215, 228, 230, 237,238, 245,
267, 275,276, 279, 283, 288, 289.
298,312, 313-315. Laụkátilaka. C. 78, vv. 52-54 ; c. 91,
w. 30. Lagkâtillak". Uyyāna. C. 79, v. 7. Laụkávidu. C. 76. vv. 171, 172 Láváráma, a grove or garden in
Váhadípa. C. 49, v. 77.
C. 99, v. 100. Lílávati, queen. C. 80, vv. 30, 46, 50;
›. 209. ጎa. Lါkùနိ{ daughter of Siri Wallabha and his wife Sugalá. C. 62, v, 2. Lílávati, daughter of king Jagatipála and the queen of VijayaBahu
the Great. C. 59, v. 24. Lohapâsâda. C. 42, vv. 20, 53,
60.
Lohapásáda, Lóvá-maha-páya. C. 42, v. 20; c. 46, v. 30 ; c. 47, v. 65 ; c. 51, v. 69; c. 54, v. 4; c. 74, v. 10. Loka, a chief. C. 72, v. 89. Loka, a military officer, C. 75, vv.
75-77. Loka, a general. C. 57, v. 1. Lokagalla, a commander of Parák
krama. C. 72, v 256. Lokagalla, S. Lógalla, village C. 74,
уy. 77-79. Lokagalla Wikkama, a general. C. 75,
vv. 141, 142. - Loka Kesadhátu, a general. C. 76, . γ. 328.
Lokanáthá, a daughter of Wijaya
Báhu. C. 59, v. 31. Lokissara, a general. C. 57, vv. 45,
64 , ο 80, ν. 47. Lokitá, a princess. C. 57, v. 28. Lunar Race. C. 62, v. 5; p. 127, n. Maccha-tittha, S. Mastota, a village.
C. 48, v. 24.
Maceutthala, S. Marutalá. C. 58, v.
3. Madagu, a trink. C. 79, vv. 32-38. Mádelgasvaniaya, p. 296, n.
S97
Mಳ್ಲ: Ráyar. C. 77, vv. 73-78,
79-81. Madhukannava, a prince of Sigh
pura. C. 59, v. 46. Madhukavanaganthi, S. Mívanagę
taya, a village. C. 70, v. 325. Madhupádapa, S. Mípátoța. C. 83,
νν. 15-20. Madhurá, the city of Madura. C. 51, v. 34 ; c. 76, vv. 200—204 ; c. 77, νν. 2, 10, 25, 38, 68, 83, 84 και ο 88, v. 121 ; c. 96, v. 42; c. 97, v. 3; c. 98, v. 4. Madhurakkâra. C. 77, v. 2 Madhuram-mánavira. C. 76, v. 308. Madihutthala, S. Mígoda Vehera, a village and vihára. C. 60, v. 58. Madhutthala, S. Migoda, a fortress.
C. 75, v. 152. Mágha. C. 80, vv. 56-58; c. 81,
νΥ. 7-9, σ. 82, ν ν. 26, 27. Magulpokuna, p. 199, n. Mahá Bháráta, p. 127, m. Maha Bodhiwagsa, p. 337, n. Mahádáragalla, S. Madáragala, a tank. C 60, v.49; c. 79, vv. 32–38. Mahádâragiri. C. 44, v. 96. Mahádatta, S. Madattá. C. 79, vv.
32-38. Mahádattika, S. Mádattáya, a tank.
O. 60, ν. 48. Mahádeva, a minister. C. 50, v. 80. Mahádevá Rattańkurava Wihára, S. Mádev Ratkurava. C. 41, v. 101. Mahá-Dhammakathi, a celebrated
monk. C. 45, v. 2. Mahádípa, p. 71, n. Mahádipáda, p. 98, n. Mahágalla, S. Mahágala, a tank.
C. 45, v. 27. Mahágalla, S. Mahagala, a place.
С., 44, v. 4, с. 58, v. 43. Mahágallaka, S. Mágalu-veva. C.68,
vv. 34-43. Mahâgama, S. Mahagama, C. 45, v. 42, с. 51, v. 119, с. 74, v. 158, с. 75, νν. 128, 129 Maháheli, a tank. C. 60, v. 48. Mahájanaka Játaka. C. 97, vv. 40-46. Mahákaņha Játaka. C. 97, vv. 40-46. Mahá Kassapa. C. 78, vv. 6, 16 ;
c. 85, vv. 76-83. Mahākhetta, S. Mávella, a village.
C. 75, vv. 51, 52. Mahá-királa - vápi, a tank. C. 68,
v. 46.
Mahalla, R,âja. C. 44, vv. 119, 120.
Mahá-labujagaccha, S. Mádelgaha
C. 86, vv. 49-51. Mahálána, an officer, C. 66, v. 66.
Mahálána-Kitti, a Sighalese usurper.
O. 56, ν. 8. Mahálekha, a monastery at Abhaya
giri. C. 48, v. 135. Mahálekhaka-pabbata, S. Mahalenápauwa, a rock temple. C. 52, v. 33.

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39S
Mahá-mallaka, a convent. C. 54, v. 47. Mahámalla Udaya, a minister. C.
5-4, v. 650. Mahå-masigalasutta. C. 100, vv. 277
279. Mahá-manikagáma, S. Máminiyá
gama, a village. C. 44, v. 121. Mahá-meghavana, S. MahámewunáUyána. C. 52, v. 57; c. 53, v. 10; c. 79. v. 7. Mahámetta Bodhi, S. Mámet Bóva, name of a Bodhi shrine. C. 44, v. 96. Mahánaga, a celebrated monk, C.
44, v. 98. Mahánága, prince. C. 41, vv. 70, 79. Mahánága, king. C. 42. vv. 1, 24. Mahánágahula, S. Mánáhula, a city. C. 38, v. 39 ; c. 63, v. 5 ; c. 75, vv. 20, 21.
Mahánága-pabbata, S. Mánágala Vehera, a vihara. C. 42, v. 27.
Mahánágasula, S. Mánásula. C. 61,
w. 24.
Mahánima, village. C. 49, v 14.
Mahánâma-matthaka, S. Mahanam
mata. C. 79, vv. 32-38. Mahánettádipáda, a dwelling for
monks. C. 48, v. 2. Mahánetta-pabbata, S. Minetpauwa.
C. 50, v. 74. Mahinettap-pásáda, S. Mahanetpáya,
a vihára. C. 88, vv. 46, 47. Mahánikkhaddhika, a village. C. 46,
νν. 12, 13. Mahánitthila-gáma, S. Mánitulá
gama, a village C. 44, v. 151. Mahániyyáma, S. Mániyamuwa, a
district. C. 72, v. 89. Mahanna, a tank. C. 79, vv. 32-38. Mahanta, a statue of Buddha. C. 45,
v. 44.
Mahápaduma Játaka. C. 97, vv. 40
46. Mahápála, a place. C. 69, v. 9.
Mahāpāli, the alms-hall. C. 41, v. 28 ; c 42, vv. 33, 68 ; c. 44, v 14 ; с 46, v. 3, с. 48, v. 34, с. 49, v. 79 και ο. 50, ν. 74 και ο 51 ν. 132. Mahápanálagáma, a village. C. 75,
νν. 49, 50. Mahápánadípaka, S. Mahapandiva.
С 44, v. 122. Mahá Parivena, S. Maha Pirivema, a monastery. C. 42, v. 26 ; c. 48, ν. 65. Mahápura, p. 335, n. Mahárája-ghara, a palace. C. 46, v.
21. Maharivara, a fortress. C. 74, v. 122. Mahárukkha, S. Máruk, a ford. C.
71, v. 43. Mahásálmi, a title. C 57, vv. 24,
30. Mahásammata, a race of kings, C.
47, v. 2 ; c. 99, vv. 77-82.
THE MAHAVAN'sA.
Mahasarghika, a fraternity of monks.
C. 50, v. 69.
Mahásena, a vihára. C. 48, v. 8; c.
51, v. 75.
Mahāsena, S. Mahasengama, a village.
C. 60, v. 61.
Maháse na, king. c. 92, v. 26
Mahásenagáma, a village.
111
O. 78, νν. 20-23 και
C. 75, v.
Mahá Símá C. 78, vv. 64–66. Mahásiva, a great elder. C. 42, v. 11. Mahátalita, a village. C. 40, v. 15. Mahá Thúpa. C. 78, v. 79. Mahátittha, S. Mátota. C. 51, v. 28;
c. 58, v. 14 ; c. 76, v. 7. Maháthala, S. Mátalé. C. 48, v. 3. Mahátila, a place. C. 66, v. 72. Mahâtissa. C, 45, v. 38. Mahátittha, a fort, Puttalam. C. 60
v. 34. Mahátittha, a country. C. 61, vv. 37, 39 και c, 83, νν 15-20 και ο 88, γν. 62, 63. Mahá-Ummāra, S. Mahummára. C.
48, v . 156. Maháválluka, S. Mahavęligaňga. C. 71, v. 17; c. 72, v. 319; c. 87, v. 72 και ο 90, νν. 108, 109 και ο 92, νν. 6και ο 94, νν. 15-17 , ο 100, νν. 82, 3. Mahávanni. C. 88, vv. 88, 89. Mahāvatthala, S. Mahá-vattala. C.
88, γν. 20-22, Mahávállukagáma, S. Mahavęligama.
C. 75, v. 37. Mahâveli. C. 48, v. 117. Mahå Vihåra. C. 41, v. 96 ; c. 42, v. 31 ; c. 44, v. 80; c. 49, v. 89; c. 52, vv. 11—20 ; c. 54. v. 26 ; c. 78, v. 11: C. 85, νν. 2, 3 , ο 88, νν 53-55. Mahá-Visuddhácariya, a learned priest
of Siam. C. 100. vv. 137-140. Mahi, a general. C. 71, v. 60. Mahinda, S. Mihiridu, governor of Rohaņa. C. 42, v. 5 ; c. 52, vv. 4, 8. Mahinda, a prince who reigned without being crowned. C. 48, v. 26 ; c. 49, v. 67, v. 38, n. ; v. 44, n. Mahinda, a chief. C. 69, v. 12; p.
87, n. Mahinda Thera. C. 42, w. 30. Mahinda, a lord of Rohaņa. C. 49,
νν. 10, 38. Mahinda, a prince. C. 50, vv. 4, 6, ν. 4, η. , ο 51, ν. 7, ο 62, ν 59. Mahinda II., p. 59, n. Mahinda III. C. 49, v. 38; c. 54, v. 7 ; c. 55, v. 33; c. 57, v. 27 ; p. 58, n. Mahinda, a minister.
127. Mahinda, commander of an army C. 70, v. 214 ; c. 71, vv. 33, 34. Mahinda, a prince who Cought under { ;:i ja Báhu. C. 71, vv. 78, 1 14, 234
y
O. 73, νν. 124

lNDEX UF NAMEs.
C. 85,
C.
Mahinda Båhu, a monastery.
vv. 62, 63. Mahinda-nagaragiri, a general.
70, v. 89. Mahinda-sena, a monastery. C, 50, v.
7) ; c. 51; v. 60. Mahindatata, a garden with a vihára.
C. 48, v. 37. Mahindatata-vápi, S. Mihintalá-veva, a tank at Mihintale C. 42, v. 29. Mahinda Taláka, a tank, C, 79, v. 28. Mahiyanágana Vihára. C. 51, v. 74; c. 52, v. 14; c. 58, v, 49 c. 50, v. 58 ’8, Ú1, w, 'မ္ဘပ္ ; &, ' ()6, w{. 11, 19; o 98, νν. 86 87 και ο 99, νν. 36, 37, , c. 100, νν. 128, 129. Mahiyańgana Cetiya. C. 97, vv. 27,
28.
Mahorugańgá, Mahavęligaňga. C. 91,
vv. 2-4. Mahummára, a village. 121, 126; c. 49, v. 23. Majjhapalli Vihára. C. 100, v. 236. Majjhavela Vihára. C. 100, vv. 231,
2፥82, Majjhima-gámaka, S. Madagama, a
village. C. 74, vv. 83—85. Majjhima-vaggaka, S, Medavaga.
7U, vv. 20, 21, 23, 29. Makara. C. 73, vv. 91—94; c. 79, vv.
40, 41. Makkala-gáma, S. Makulgama, a
village. C. 70, vv. 284, 30l. Makkha-Kudrasa, a village.
v. 26; c. 57, v. 1, Malabars, p. 9), 1. Malagáma, S. Malgamuwa, a ford. C.
72, v. 82; c. 100, v. 238. Mállati, C. 73, v. 99. Málati-puppha, a sluice, C. 79, v. 43. Málava-cakkavatti. C. 76, vv. 139—
143, 238 ; c. 77, vv. 26-28. Málavalli, S. Malável-veva, a tank.
C. 68, v. 45.
C. 48, vv.
C.
Ο 55,
Malavalliya, S. Malveli, a place. C.
70, v. 66. Málávaratthali, a village. C. 75, vv.
67-69. Málava Ráyar. C. 76, vv. 134, 139,
143 και ο. 77, νν. 26-28. Malavatthuka Malvatta, a village.
C. 45, v. 60. Málavatthuka-mandala, S. Malvatumadulla, a village. C. 75, vv. 5—7. Malaya, the hills, the mountainous regions of Ceylon. C. 42, v. 6; c. 44, vv. 28, 62 ; c. 48, vv. 53, 93, 98; c. 50, v. 20; c. 51, v. 8 ; c. 57, vv. 47, 57 ; c. 59, v. 18 ; c, 69, v. 31 και ο 70, νν. 3-6 και ο 76, ν. 198. Malayagha, R,áyar. C. 77, v. 18. Malayappa Ráyar. C. 77, vv. 54-59. Malaya Rájá. C. 41, v. 35 ; c. 44, vv.
43-53 και ο 47, ν. 3. Malaya Ráyrir. C. 70, vv. 62, 63, 64. Malgamuwa, p. 3.
399
Mallaválana, a district. C. 70, v.
89. Mallavataka, a temple garden, C.
48, ν 70 , ο 49, ν, 48. Malaya. C. 42, v. 10 ; c. 44, v. 86. Malvatta, pp 362, 363, 375, nn. Mailiká. C. 73, v. 99, Mána, brother of Aggabodhi or Sirisanghabodhi, sub-king. C. 44, WW. 84, 12:3 Mána, a prince.
16 , ο ύ7, ν. 4. Márábharala, father of Parákrama Bahu the Great. C. 59, v. 42; p. 117, η. , p. 126, η. Máņábharaņa, a sub-king. C. 61, vv. 5, 21, 28, 29; c. 62, vv. 2, 3, 40. Manabharala, prince. C. 64, v. 20. Márábharana, king. C. 67, v. 95 ; c. 70, vv. 179, 255, 272, 292, 295, 304, 306 ; c. 71, vv. 2, 3, 9, 14, 29, 39, 96, 103, 112, 113, 116, 185, 190, 204, 209, 239, 248, 258, 334, 342; с. 74, v, 22, с. 75, v. 28. Márábharana Rájá, an Indian chief.
C. 76. vv. 146-149. Mánábharapa, a captain of Magha.
O. 80, ν. 73. Málaggabodhi, a garden with a
vihára. C. 48, v. 64. Mánaka, a prince. C. 45, v. 6. Máņáka-pițțhi, a village C. 75, vv.
49, 50. Mánámatta C. 83, vv. 15-20. Mánamuila-putthaki, a general. C.75,
v. 143. Málavamma, a prince and king. C. 45, v. 52 ; c. 47, vv. 1, 9, 10, 1 1, 14, ,0ار ,48 ,{4t ,()4 ,37 ,36 ,4 ,(2 ,24 ,19 51, 52, 61, 62; c. 57, v. 5. Mánavíra Madhura, p 241, n. Mancakkudi, in India. C. 77, vv. 88,
C. 45, vv. 11, 14,
89. Maņdabba Játaka. C. 97, vv. 40-46. Mandagalla, a place. C. 58, v. 44. Madagáma, a village, C. 45, v.
47. Maņdalagiri Vihära. C. 46, v. 30; c.
51, ν. 7υ , ο 60 ν. 58. Mandavátaka, a tank. C, 60, v. 48. Mandhâtu. C. 81, v. 28. Mandi, a general of Máņábharaņa.
C. 72, v. 199. Mandi-jivita-putthaki, a commander.
O. 70, ν. 319 , c. 72 ν. 196. Mandika, S. Mandik-kulama, a tank.
C. 68, v. 44. Maggala, pirit. C. 99, v. 27. Maggala, a place in India.
v. 35. Magalaba, village.
72, vş•193, Maņgalagaņga. C. 75, v. 46. Maggalakotta, in India. C. 77, v. 38. Maygala pokkharani, a bath. C. 73,
vv. 109—1i2.
C. 77,
O. 67, ν. 52 και οι

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400
Mai, a mansion. C. 54, v. 48. Maniakkhika, S. Miniak, a prince.
C. 45, v. 40. Manihira Tank, S. Minneriya. C. 42, v. 34, с. 44, v. 30 , с. 49, v.5, с. 51, ν 72: οι 79, νν. 32-38. Maqimekhalâ, S. Miqimevulâ, a bund of a tank. C. 42, v. 34; c. 51, v. 72; o, 81, νν. 7-9. Mañju, a general. C. 74, vv. 165-168;
c. 75, v. 155. Mannáru, a district, Mannár.
ν. 37 και ο 83, νν. 15-20. Mannaya Ráyar. C. 76, vv. 139-143 ;
с 77., v. 35. Manohara Uyyána, a park C. 79, v. 9. Manu. C. 80, v. 9 ; c. 84, vv. 1, 2 ; c.
90, ν. 56 και ο 96, ν. 27. Manyágáma, a village. C. 70, v 134.
C. 61.
Mápána, a Vanni prince. C. 90, vv.
32, 33. Mára C. 48, v. 152; c. 86, vv. 9-11;
c. 88, v. 79.
Máragalla, S. Márágala, a village.
Ο 55, ν. 26.
· Máragiri, a general. C. 72, v. 197 ;
c. 71, v. 43.
Márákada, p. 222, n.
Márapabbata, a mountain. C. 48,
立、129。 Maravár. C. 76, v. 132; p. 237, n.
Maricavaţţi C. 52, v. 24.
Maricavaţţi Vihára, S. Mirisaveţi Vehera. C. 52, v, 45 ; c. 53, v 3 ; c. 54, Y. 40.
Marudas, p. 244, m.
Maruduk-kotta, in India. C. 76,
ν. 181.
Maruthtipa, in India. C. 76, v. 132.
Mátalé. C. 98, v. 66.
Mátambiya, a house for ascetic exer
cises. C. 46, v. 19.
Mitara p 219 m. Mátika-pițțhi, S. Mápitiya, a vihára.
C. 42, v. 43 Matta-pabbata, a vihára. C. 42, v. 46. Matta-tála, a commander. C. 71,
v. 43. Mátikávápi, S. Metiveva, a place.
Ο 70, ν. 171. Mattikaváta-tittha, S, Metival-tota,
a sea-port. C. 60, v. 34. Mátula, Mátalé. C. 95, v. 23. Matulaņgana, S. Mayilaňgana. C. 44,
ν. 98. May, festivals. C. 44, v, 45. Máyá. C. 81, v. 15, n. 7 ; c. 87, vv. 24,
25. Máyádhanu, king. C. 90, v. 100; c.
93, v. 1; c. 100, v. 215. Máyágeha, a general. C. 70, v. 83; c.
71, vv. 41, 42. Máyetti, S. Mayet-veva, a tank. C.
44, v. 90 ; c. 51, v. 130. Máyetti, vihára. C. 44, vv. 100,
12.
THE MAHAVAN SA.
Mayúra Pariveņa, S. Monara Piri
veņa. O. 41, v. 100 ; c. 45, v. 28. Mayúra-pásána, a place. C. 72, vv.
105, 106. Mereliya. C. 39, v. 44.
Medavala Vihara, p. 371, n. Meddépola Vihara, p. 371, n .
Medhagkara, an elder. C. 90, vv.
85-87.
Mela Marigala, in India. C. 76, v,
213.
Meru, mount. C. 42, v. 2.
Meru-majjara. C. 44, vv. 21, 29. Merukandaraka, S. Mera-Kaidura, a district, C. 44, v. 28; c. 47, v. 58; с. 59, v. 27. Metteyya, S. Mete Budun; Sk. Maitri. C. 52, vv. 47, 48; c. 87, vv. 2-4 ; c. 100, vv. 239, 240 ; c. 79, v. 76. Migára, a general. C. 39, vv. 6, 40. Milána-khetta, a tract of fields. C.
70, v. 176. Mihintalá-veva, p. 19, n. Mihirana Bibila, a village,
v. 264. Minimewulá. C. 42, v. 34, n. Minneriya. C. 42, v. 34, n°; c. 49,
ν, 5, η. Mirisvęțiya Dágoba, p. 87, n. Missaka, Uyyāna. C. 79, v. 7. Mita, a fort. C. 70, v. 134. Mithilá. C. 83, v. 34; c. 88, v. 124. Mitta, a general. C. 90, v. 2. Mittá, a princess, sister of Wijaya Báhu I. C. 59, v. 41; c. 63, v. 6. Mittá, a princess. C. 61, v. 1; c. 62,
v. 2; c. 64, v. 20; p. 126, n. Monaragala, p. 177, m. Moors, p. 244, n. Mount Meru, p 202, n. Múgasenápati Vihára, S. Golusene
viyá Vehera. C. 42, v. 23. Mâlânagáma village. C. 75, vv. 14-19. Múlasála, village. C. 57, v. 44. Mulatta, S. Muluta, village. C. 75,
vv. 5-7. Mülavárika, S. Mulvárika, a tank.
C. 68, v. 49. Múnaru, a tank. C. 68, v. 48. Munasiha, a traitor. C. 90, v. 7. Munayadha Ráyar. C. 77, v. 40. Mundanna Nankonda, in India. C.
76, νν. 214, 215. Mundikkára, in India. C. 76, v. 211. Mundiya Riyar. C. 76, ww. 146
149. Mundranaddhána, in India.
v. 300. Mutasíva. C. 82, v. 21. Mutiyaggana, p. 277, n. Mutugala, p. 359, n. Muttá-pabbata. C. 100, v. 40. Muvaraya R,âyar. C. 76, v. 219. Moggaliputta Tissa, grert elder. C.
78, ν. 6.
C. 72,
C. 76,

INDEx of NAMEs.
Moggallána, S. Mugalan; Sk. Maudgalyána, king. C. 39, v. 1; c. 41, vv. 6, 33, 64; c. 44, vv. 7, 22, 63. Moggallána, a prince. C. 57, v. 29 Moggallána, a monk. C. 78, vv. 7-10. Moggalána, vihára. C. 44, v. 50. Moravańka, S. Moravaka. C. 90, vv.
85-87. Moravápi, S. Monara-veva, a tank. C. 68, v. 44; c. 69, v. 8; c. 70, νν. 67, 200 , σ. 72 ν. 234. Moriya, Sk. Maurya, a race of kings.
O. 41, ν. 70. Moriya, a country. C. 69, v. 13. Nádálvár, p. 234, n.
O. 75, γν.
Nadibhanda, a village.
106, 107. Nádukotta, in India. C.77, vv. 54-59. Nága. C. 73, v. 98 ; c. 89, v. 43. Nágadipa, an islet (probably) on the northern coast of Ceylon. C. 42, ν. 62 και ο 54, ν. 12. . Nagapabbata, S. Nápána, a village.
O. 70, ν. 10. Nágas, p. 219, n. Nágasála, S. Nahala, a village. C.
45, v. 2. Nágasála, a monastery, C. 44. v. 149;
c. 46, v v. 6, 7 ; c. 53, v. 36. Nága, a vihára. C. 45, v. 58.
Nagaragalla, a village. C. 48, v. 36;
c. 70, y 280. Nagaragiri, a general. C. 76, v. 60.
Nágasondi, a pond or bath at Ségiriya.
C. 42, v. 28.
Nágavaddhana, S. Návadunná, a
vihára. C. 49, v. 21.
Nգրիբlly, abbot of. C. 78, vv.
7-10.
Nakára-nibilupada Ráyar. C. 77, vv.
73-78. Nakha Cetiya. C. 99, vv. 38, 39. Nakula Rayar. C. 76, vv. 139-143. Nálá, a princess. C. 50, v. 9. Nalikeravatthu, S. Polvatutota, a
ford. C. 71, v. 47. Nálanda, a village. C. 70, v. 167.
Nalannaru, a tank. C. 68, v. 48. Nálikera. C. 73, v. 98, Nálikera Mahátthamba, S. Neraluma
hatęn.° C. 79, vv. 32-38. Nambá Kesadhátu, a commander.
O. 70, ν. 66, Nammadá. C. 79, v, 49. Nánapála, abbot, C. 78, vv. 7-10. Nandá, Celestial tank. C. 73, vv.
109-112 Nanda, a monk, C. 78, vv. 7-10. Nandamála, a place. C. 72, v. 164. Nanamalaka, a village. C. 70, v.
64. Nandana, Celestial garden. C.73, vv.
109-12.
Nandicakka. C. 94, vv. 15-17. Nandigáma, a village. C. 72, v. 76.
"87-س-91
i Nátha,
401
Nandivápi, a tank. C, 70, v. 72. Narasiha, a king of India. C. 47, vv.
5, 9, 15, 26, 42, 43, 49. Narasiha Deva. C. 76, vv. 94-98. Narasíha, Devara. C. 76, v. 117. Narasíha Padma Ráyar. C. 77, vv.
73-78. Naratuúga Brahmahá Ráyar. C. 76,
νν. 99-102. Náráyana Vishnu. C. 47, v. 25; c.
77, γν, 6-8. Náráyana, a general. C. 72, v. 97. Nasinn', a village. C. 70, v. 172.
a military office. C. 75, νν. 75-77, ο 87, νν. 2-4 , ο 99, νν. 42一44。 Nátha Deva C. 100, v. 251. Nಥ್ಥAdhkiri a general. C. 72,
v. 6. Nátha Deválaya. C. 97, vv. 47-49. Nátha Lagkágiri, a general. C. 72,
ν, 161 - Nésh,Nagaragiri, a general. C. 72,
W. 4. Saiduliya-kamma, Ο, 100, γν. 7,
Navagáma-pura, S. Navagamu-pura,
a place. C. 72, v. 170. Navamalliká. C. 73, v. 99. Navayojana, Navayodun kóralé, a district. C. 72, vv. 92, 93 ; c. 75, νν. 73,74 , p. 177, η. , p. 221, η. Nayanussava, Uyyāna. C. 79, v. 8. Neranjará. C. 79, v. 49. Netrá-pinkama. C. 39, v. 7, n. Nettsir, in India. C. 76, v. 193. Nibbána. C. 49, vv. 50, 94 ; c. 73, , v. 147; c. 81, v. 29; c. 90, vv. 108,
109 και ο 94, νν 5, 6. Nibbinda. C. 79, v. 54. Niccavinoda Mánava Ráyar. C. 76,
νν. 146-149 και ο 77, γν, 73-78. Nigaladha Ráyar. C. 76, vv. 139-143; o 77, νν. 16, 73-78, 90, 91, 98,99. Nigamaggáma Pásáda. S. Niyamgam
páya. C. 88, vv. 49, 50. Niggundi-váluka, S. Nikavetitota, a
ford. C. 72, vv. 69, 70. Nigroda-máragalla, a place. C. 75,
ν. 186. Nigroda-máragiri, a general. C. 72,
νν. 192, 207. Nikkhála. C. 76, vv. 18, 19. Nila, a friend of king Mahinda. C.
48, v. 27. Nelore, p. 240, n. Nîlagalla A'râma, S. Nilgal Arama.
C. 49, v. 31. Nilagallaka, S. Nilgala, a district.
C. 70, vv. 14-16. Nilageha-pariccheda, S. Nilge-paricchedaya, amonastery. C. 42, v. 39. Nílagiri, S. Nilgira, a place, a C. 71,
v. 44. Nílaváhiní. C. 79, v. 43.
3 F.

Page 222
402
Nilavála-Nadi, S.Nilvalá-gagga, river.
Ο, 75, γν 49, 50.
Nimmitapura Uyyána. C. 79, v. 9. Nípa. C. 73, v. 98. Nipanna-patimá-guhi, S. Hotpilima
guha. C. 78, v. 78. Nirvána. C. 42, v. 69. Nissańka, king. C. 86, vv. 16, 17. Nisseni-khettaka. C. 70, v. 18.
Nisinna-patimá-lena, S. Wedahun
pilima-lena. C. 78, v. 78. Nitthila-vetthi, a village. C. 46, v.
20. Niyańgampáya, p. 304, n. Okkáka, S. Okávas; Sk. Ikshváku, a race of kings. C. 45, v. 38; c. 80, τ. 32, σ. 87, γν. 34, 35. Olanda, Dutch. C. 96, v. 27; c. 98,
ντ, 90-92 και ο 99, νν. 118, 119. Orittiyiru Tondama, in India. C. 76,
νν. 303, 304. Ottéra-mallaka, a commander. C.70,
νν. 17, 28. Order, knighthood, p. 304, n. Order, priesthood, passim. Pabbata, a vihára. C. 66, v. 58.
Pabbatas, rebel chiefs. C. 75, vv.
182-186.
Pabhávati, daughter of Mánábharapa
the elder. C. 62, v. 4.
Pabhávati, the second queen of ¥င့bharapa the younger. C. 64, v. 24.,
Pacchimáráma. C. 78, vv. 73-76. Pacura Uyyána. C. 79, vv. 12, 13. Pada Lañchana. C. 54, v. 45. Padamánavaka Játaka. C. 97, vv.
40-46. Padavára-suffiakanda, a place. C. 66,
w. 10. • Padhánaghara, S. Padangeya, a house for ascetic exercises, p. 5, n. C, 44, v. 98; c. 45, v. 27. Padhánarakkha, a vihára. O. 47, v.
65. Padí. C. 83, vv. 15-20; c. 88, vv. 62,
63. Padfvápi. G. 79, vv. 32—38. Palabatgala, p. 285, n. Palamcottah. C. 77, n. Palandipa, country in India. C. 61,
ν. 37. Palaikotta, in India. C. 77, vv. 54
59
Palannagaraga, a place. C. 42, v. 50. Palava Ráyar. C. 77, vv. 54-59, PAlika, a palace. C. 52, v. 66. Pallavavála, a place. C. 72, v. 211. Pallavavaúka, a sea-port. C. 76, v.
46. Palliká-vápi, a place. C.70, v. 72. Páli. C. 90, v. 38. Ralludiya Râyar, g. 76,yv. 99-102. Paluttha-giri, S. Palutupsina, a village.
C. 55, v. 28.
THE MAHAVAN'sA.
Paluttha-pabbata, S. Palutupána. C.
58, v. 18. Paluțupána, pp. 90, 98, n. Panáda, an ancient king. C. 51, v. 9. Panasabukka, S. Kosbukka, a village.
C. 61, v. 12. Panasiya Ráyar. C. 76, vv. 99-102. Paica-parivena-mila, a monastery.
O. 67, ν. 61. Рабса-ревsiya-vagga, p. 144, п. Paica-sattati. C.73, v. 72. Pafica Vihára, a place. C. 72, v. 149, Pafica-yojana, a district; S. Pasyodun or Pasdun Kóralé. C. 57, v. 71 ; c. 61, v. 35 ; c. 68, v. 51 ; c. 72, v. 89 ; c. 75, vv. 23—25 ; c. 85. vv. 76-83. Paficasata. C. 95, v. 9. Paicuddha-rattha. C. 94, v. 4; c. 96,
8
v. 18. Pandavápi, a tank. C, 60, v.48. C.68,
W. 39. Pāņdavas, p. 127, n.
Paņdäviya. C. 49, v. 18. Pandu, a country. C. 50, v. 32;
c. 87, v. 29.
Paņdi Aņdār. C. 76, v. 176. Pandimanda Nádálvár. C. 76, v. 181. Paņdiya Ráyar. C. 76, vv. 177-181. Pandriya Ráyar. C. 76, vv. 187, 188. Pandu, a king. C. 50, vv. 12, 13, 19, 31, 38, 39-41, 47, 86 ; c. 51, vv. 25, 136 ; c. 52, vv. 70, 75, 78 ; c. 53, ν, 5. Pandu, a prince of India. C. 59, v. 41. Paqdu. C. 80, vv. 20, 21, 52 ; c. 88, νν. 62, 63 και ο 89, ν. 69 , ο 90, vv. 51, 52. Paņdu Rájá. C. 76, vv. 127, 128. Pandupalása, candidates for priest
hood. C. 45, v. 5, Pandu Parakkama, a king. C. 56, v.
16, Paniva, in India, C. 76, vv. 187, 188. Paņivakkoțița. C. 76, vv. 187, 188. Pagka-velaka, S. Madawéia, a village.
O. 61, ν. 16. Panna-bhatta Vihára. C. 48, v. 8. Paņņasálaka. C. 80, vv. 35, 36. , Pannattakkotte, in Southern India.
O. 76, ν ν. 317, 318. Pagsukúla. C. 85, vv. 76-83. Paņsukúlika. C. 48, vv. 4, 73 ; c. 49, v. 81 ; c.50, v. 63; c. 51, v. 52; c. 52, v. 21, с. 53, vv. 25, 48 с. 54, ν. 18 και ο 61, νν 58,59. Pappatakánana, S. Pępiliyāna. C.91,
'v. 24.
Papphála, in Rámafia. C. 76, v. 63.
Paragámaka, S. Paragam Vehera, a
vihára. C. 60, v. 61.
Parakkama Báhu. C. 62, v. 52 ; c. 63, v. 38; 64, v. 17; c. 67, v. 96; c. -68, v. 19 ; c. 69, v. 1 ; c. 70, vv. 1, 66, 70, 75, 89, 95, 145, 162, 167,

NOEX OF NAMES.
185, 187, 188, 232, 262, 272, 311, 323 και σ. 71, νν. 4, 8, 12, 27, 87, 99, 104, 111, 128, 131, 161, 199, 217, 238,287,292, 320, 342, 362; c. 73, vv. 1, 55, 56, 164 ; c. 74, vv. 23, 40, 45, 47, 67, 156, 157-161, 183, 250 ; σ. 75, ν. 196 , σ. 76, νν. 4, 15, 36,
122, σ. 78, νν. 1, 90 , ο 80, νν. 1,
4 ; c. 82, v. 1 ; c. 85, vv. 57, 58 ; c. 87, vv. 14-17 ; c. 88, vv. 18, 19 ; c. 89, v. 71 ; c. 90, vv. 48—50, 88— 91, 96, 97, σ. 91, ν. 1 και ο 92, νν. 2, 3 , ο 99, νν. 77-82. Parakkama Paņdu. C. 77, vv. 6-8:
c, 80, v. 71. Parakkama Pura, in India. C. 76,
νν. 146-149. Parakkama Ságara. C. 79, v. 28. 1Parakkama, Talâka. C. 79, v. 28, Páramí. C. 100, vv. 67-68, 256-257. Parangi C 95 v 5 ; C 96 v 2 ;
o 98, νν. 81-83. Páribhogika shrines. C. 82, v. 18. Parinibbána. C. 91, vv. 15, 16 ; c. 92, νν. 6, 8 και ο 99, ν. 3, c. 100, νν. 92, 93. Paritta. C. 47, v. 5; c. 87, v. 5 ;
c. 99, v. 27. Parittikkuɖaya. Ráyar. C. 76, vv.
139-43 Parittikkundi, in India. C. 77, v. 9. Parittikkuņɖiyár, C. 76, vv. 226, 227. Pariveņa. passim, a vihára, or momastery, an educational establishment, or a seat of learning. C. 50, vv. 67,77. Pása, in India. C. 76, v. 239; c. 77,
νν. 79-81. Pasanadipa, S. Pána-divayina, an
islet. C. 45, vv. 53, 54. Pásánagáma, S. Pahangama. C. 79,
γγ. 32-38. Pasdun-kóralé, p. 97 n., 115 n., 149 m. Pátála, S. Pátálaveva, a tank. C. 68,
v. 44. Pátali. C. 73, v. 98. Pátaliputta. C. 92, v. 26. Pátapata, in India. C. 76, vv. 226
228. Páthina, a vihára. C. 60, v. 58. Patima, S. Pilima, a vihara. C. 45,
v. 44. Patițțhá. C. 82, vv. 26, 27 ; c. 89,
w. 53. Pattanallir, in India, C. 76, v. 308;
c. 77, v. 71. Pattapásána, S. Patpahan-veva, a tank. C. 41, vv. 61, 62; c. 60, v. 49; o. 79, γν, 32-38. هـ حمام Pattapásána, a district. C. 46, v. 28. Pattá, Ráyar. C. 77, vv. 73-78. Patti Ráyar. C. 76, vv. 146-149. Pearl-banks. C. 70, v. 64. Pegu. C. 98, vv. 90-92. Pelahála, a village. C. 46, v 14.
403
Pępiliyána, p, 321, n. Perádoņi. C. 91, vv. 2-4. Phálakála, rebel chief.
182-86. Phárusa Uyyána. C. 79, v. 10. Phussa, C. 41, v. 80. Pilavasu, a fortress. C. 70, v. 93. Pihiti. C. 81, n. v. 46; p. 97, n. Pilavitthi, S. Pilawiti, a fortress. C.
70, ν, 71 , σ. 72 ν. 196. Pila-vitthika, a place, C. 69, v. 9. Pilip-vatthu, S. Pilinvatta, a village.
C. 65, v. 5. Pitakas, C. 42, v. 24 ; c. 84, vv. 7—10 ;
c. 90, v. 37. Pitthigáma, S. Pitigama. C. 44,
ν, 50,
C. 75, vv.
Pokkharani, an ornament. O. 85, vv.
26, 29. Polonnaruwa. C. 50, v. 9, n.; p. 63.
η , ρ. 97, η. , p. 103, η. Polonnarutata, S. Polonnaru-véva, a
tank. C. 68, v. 49. Polygar, p, 234, n. Pon Amaravati. C. 77, vv. 20, 21. Porogahali Khandaka, a place. C. 66,
ν. 108. Potthakuttha, a Tamil ruler. C, 46, νν. 19, 39, 44, ο 47, νν 55, 56, 58. Potthasáta, a general. C. 46, v. 23. Pubbáráma, a monastery. C. 50, v.
69. Púga. C. 89, v. 43. Pಟ್ಗ - daņdaka - äväta, S. Puvakdaņ
dáva, a village. C. 75, v. 87. Pújávalí. C. 48, v. 25, n. Pulacceri. C. 82, vv. 15-20. Pullacceri Uyyána. C. 79. vv. 12, 13. Pulatthi, S. Polonnaruwa. C. 44, v. 122 , σ. 46, ν. 34, σ. 48, ν. 74 και ο 49, νν. 9, 18, ο 50, γν. 9, 47,73,86, σ. 52 ν. 25 , σ. 55, νν. 22, 29 , ο 59, vv. 3, 7, 11, 22 ; c. 60, v. 2 ; c. 61, vv. 7, 8, 11, 17,47, 55 ; c. 62, v. 54 ; o. 63, ν. 20 , σ. 70, νν. 173, 192, 232,236,252, 285, 294, 303, 309, 324, 328 ; c. 71, 72, vv. 8, 146, 152, 185, 242, 332 και οι 73, νν. 156-159 , o 74, νν 51, 67-71, 72-74, 162, . 246-249 και ο 75, ν. 204 , σ. 80, νν. 6, 44, 48, 53, σ. 81, νν. 17, 18 , σ. 82, νν. 15-20, ο 87, γν. 67-68 και ο. 88, νν. 27, 28, σ. 89, νν. 1, 13, 14 , с. 90, v. 55 , с. 99, vv. 39-41. Púna, a ford. C. 71, vv. 38, 39. Púnapitthi Vihára. C. 48, v. 65. Purikhagáma, S. Pilagama, a village, C. 61, v. 27; c. 62, v. 19; c. 79,
2
v. 62. Puńkoņda Nádálvár, C. 76, vv. 139
143 και ο 77, νν. 54-59. Puňkotta Nádálvár. C. 76, v. 243. Puņņäga. 0. 73, v. 98; c. 89, v. 43. Puņņá-pokkharaņi. C. 73, vv. 109
112.

Page 223
404
Puppa-vaddhana Uyyāna. C. 79, v. 9. Punnoli, a village. C. 45, v. 28, Puránagáma, S. Paranagama. C. 90,
νν. 85-87. Putabhatta, C. 84, v. 24. Puppharáma. C. 100, v. 89. Radatala, p. 359, n. . Rahera. C. 41, v. 44 ; c. 79, vv. 32
38. Rája, a monastery. C. 53, v. 11. Rájagaha. C. 89, v. 3. Rájaggáma, S. Ratgama. C. 90, vv.
98, 99. Rajakatthala, S. Radátala. C. 100,
v. 43, Rájamátika, a garden with a vihára.
O. 48, ν. 4. Rájakulantaka. C. 73, vv. 151-155. Rájamittaka, S. Rajamitura, a vil
lage. C. 44, v. 72.
Räja-Nārāyana Uyyāna. C. 79, v. 7. Rajafifia C 86 v 52 Rája-Rájakalappa. C. 77, vv. 73-78.
Rajarata, p. 97, n. Rájasíha. C. 93, vv. 3, 4 ; c. 95, v. 23 ; c. 96, v. 3 ; c. 99, vv. 112—114 ; e, 100, νν. 221, 222. Rajata-kedára, a village or large tract
of fields. C. 72, v. 290. Rajata Vihára. C. 99, v. 41; c. 100,
νν. 239, 240. Rájavesi Bhujańga, C. 73, vv. 87
91; c. 78, v. 82. Rájavesi Bhujańga Silámegha, title given to an Indian chief. C. 76, v. 194. Rája Vihára, S. Raja Vehera. C.
45, ν. 58. Rájáyatana, a relic-house built at
Nágadípa. C. 42, v. 62. Rájiná, a city of Southern India.
C. 77, v.2. Rájiná Brahmahá Rájá. C. 77, vv.
73-78. Răjini, name of a queen. C. 52, v. 67. Rájini-dipaka. C. 48, v. 2. Rájini-Nijjhara, S.Rajini-dola. C. 79,
νν. 67, 68. Rakkha, a general. C. 74, v. 50. Rakkha Adhikári, a general. C. 72,
νν. 69, 106, 117. Rakkhacetiya, S. Baksápauwa, a
vihára. C. 60, v. 58. Rakkha Damiládhikári, a general.
С 75, v. 20. Rakkh Dagdanátha, a general. C.70,
νν. 3-6, 8, 64 , σ. 70, ν. 19. Rakkha Divána, a commander. C.
70, v. 70. Rakkhaka, same as Ilariga, which see
O. 53, ν. 11, Rakkhaka, a general. C. 61, v. 42. Rakkha Kañcuki-mátha, a general. C. 75, vv. 20, 21, 22, 36, 38, 41, 48, 54, 58,64, 67-69, 118.
THE MAHAVAN'sA.
Rakkha Kesadháttu, a general. O.
71, νν. 33, 34. Rakkha Kesadhátu Náyaka. C. 70,
v. 282. Rakkha Lagkádhináyaka, a general.
O. 70, νν. 24, 121. Rakkha Lagkápura, a general. C. 75, νν. 71, 75-77, 79, 96, 97, 100, 104106, 107, 114, 137,148, 156-159. Rakkhána, S. Raknáveva, a tank.
С. 68, v. 46. Rakkhańga, Araccan. C. 49, vv. 1517 ; c. 97, vv. 8-10 ; c. 98, vv. 90-92, c. 99, νν. 25, 26. Rakkhapásáma-kanta, Rak páinkata,
a place. C. 55, v. 22. Rakkhasa. C. 39, v. 34 ; c. 50, v.
84; c. 52, v. 31 ; c. 83, v. 46. Rakkha Vihára, S. Rak Wehera. C.
44, v. 51. Rakkhita, a prince, C. 57, v. 43. Rakvána, p. 96, n. Ráma, a chief. C. 71, v. 44. Ráma. C. 56, v. 13 ; c. 73, v. 136
141 ; c. 88, v. 69. r Rámakali, elephant. C. 67. v. 33. Ráma Nilagiri, a frontier chief. C.
70, v. 137. Rámañña, a country. C. 58, v. 8;
c. 60, v. 5; c. 76, v. 10. Rámáyana, the epic. C. 64, v. 42. Rambukvęlla, p. 153, n. Rámissara Uyyána. C. 79, vv. 12,
13
Rámissaram. C. 76, vv. 94-98. Rámucchu-vallika, S. Raňbukvella,
a village. C. 70, v. 11. Ranathbura, a place. C. 66, v. 80. Randeniya, p. 153, n. ; p. 371, n. Rantentota, p. 331, n. Ratanávali, a princess. C. 63, v. 4. Ratana, a village. C. 42, v. 18. Rataná, a vihára made for a queen
of Káligga. C. 42, v. 48. Ratana, a temple of the Tooth-relic.
Ο 51 ν. 23. Ratanadoņi, Randeņa. C. 100, vv.
234,235. Ratanapásáda, S., Ruvan-pahaya, a temple of the Abhayagiri Vihára. С 48, v. 135, с. 49, v. 41. Ratamávali, a daughter of Wijaya Báhu the Great by Tiloka Sundari, and mother of Parakrama Bahu the Great; she was married to Víjaya Báhu's sister's son, prince of Rohaņa. C. 59, v. 31 ; c. 62, v. 3. Ratanávali, a queen. C. 67, v. 75. Ratanávali Cetiya. C. 76, vv. 99-102 ; ο 79, ν. 71 και ο 80, ν. 20 , σ. 87, ν. 65, с. 88, v. 79. Ratgama, p. 318, n. Ratkęręuwa, p. 148, n. Ratnapura, p. 96, n. ; p. 152, n. Rattabeluma, a place. s. 70, v. 15.

INDEX Or NAMEs.
Ratta-kuravha, S. Ratkęręuwa. C.
68, v.24; c. 69, v. 7. Ratta-málagiri, name of a rock. C.
52, w. 20. Ratti Wiháraka, S. Ré Wehera. C. 44,
ν, 5. Rávaná. C. 75, v. 60. Ravideva, a chieftain. C. 58, v. 16. Remunusela, a place. C. 57, v. 62. Perupallika, a district. C. 70, v. 25.
thys Davids, p. 9, n. Ridi Wilhára, p. 346, n. ; p. 371, n. Rishi. C. 85, vv. 100—102. Rohaņa. C. 41, v. 86. Rohana, the southern country. C.
42, vv. 4, 10. Rohaņa. C. 44, vv. 54, 143 ; c. 45, vv. 8, 14, 17, 39, 41, 48,49, 54, 81 ; o 48, γν, 60, 62, 99, 109, 117, 125, 128, 130, 132 και ο 49, γν. 10, 12, 66, 68, 73 και ο 51, νν. 110, 119, 136 και ο. 53, vv. 15, 19, 43 ; c. 54, v. 62; c. 55, ν. 7, σ. 56, ν ν. 9, 12, 16 , ο 57, vv. 2, 30, 60; c. 58, vv. 3, 15 ; c. 59, ν. 12; c. 61, νν. 2, 21 , σ. 70, νν. 179, 266, 291, 310 , σ. 71, ν. 10 , с 72, v. 89; с. 74 vv. 22, 52 , с. 75, γν, 189-191 και ο 76, νν. 2, 3, c. 79, v. 71 ; c. 81, vv. 5, 6 ; c. 89, v.
53. Ripavati, daughter of Wijaya Bahu
the Great. C. 59, v. 31. Raipavati, Parákrama's queen. C. 73,
vy. 136-141. Rúpavatí Cetiya. C. 78, vv. 52-54. Ruvanvęli Dágoba, p. 72, n.; p. 80, n.;
р. 87, т. Sabhattuddesa-bhoga, a garden with
a temple. C. 48, v. 64. Saccabaddha-pabbata. C. 100, vv.
256, 257. Saccakiriyá, p. 164, n. Saccagkira Játaka. C. 97, vv. 40-46. Sacred Canon (purification of)
Dhamma Sarigiti. C.41, v.2. Sádhu, acclamation. C.89, vv. 19-24. Sádiyaggáma, S. Sádiyagamveva, a
tank. C. 68, v. 45. Ságala. C. 89, v. 3. Ságali. C. 42, v. 43. Ságaliká, a fraternity. C. 39, vv. 41,
43 και ο 52, γ. 17. Sagáma, S. Sangamuwa, a village.
С. 44, у 50. Sagara. C. 87. vv. 34, 35. Sahanna-nagara, S. Sahannaruwa, name of a town or village. C. 44, vr. 101, Sáhasamalla. C. 80, v. 32; p. 164, n. Sahassatittha, S. Dástoța. C. 87, vv.
71, 72; c. 89, v. 47.
Sahodará, S. Sohoyura, a village. C.
S. Palávatu
74, νν. 77-79. Sákavatthu Vihára,
Wehera. C. 44, v. 135. o
405
Sáketa. C. 89, v. 3. Sákhápatta, a village. C. 74, vv. 163
168. Sakka. C. 80, v. 5 ; c. 89, v. 5. Sakka Senapati, S. Sak-senevi. C. 52, ν ν. 52, 61, 64,72 και ο 54, ν. 53. Sakkharálaya. S. Akural-gagga, a
river. C. 71, v. 61. Sakkunda, a monastery. C. 71, v. 61. Sakra. C. 39, v. 23, n. ; c. 73, vv.
156-159; c. 85, v. 87. Sákya. C. 85, vv. 100-102. Sála. C. 73, v. 98. Sálagáma, S. Salgama, a village. C.
44,ʻv. 122 ; c. 86, v. 42. Salalavati. C. 79, v. 44. Sálapádapa. C. 86, v. 42. Sálavána, a vihára. C. 45, v. 45. Sáligiri, S. Elgiri. C. 90, vv. 96, 97. Sálipota Uyyána. C. 79, v. 10. Sállaka, a fortress. C. 70, v. 72. Sáma, Siam, C. 98, vv, 90-93. Samana, Sk. Sramana. C.66, v. 144;
p. 139, η. Sámaņera. C. 98, v. 24. Samanibhátu, a royal house. C. 59,
Y. 21. Samanta-kata, Adam's Peak. C. 60,
v. 64; c. 61, v. 70. Samantamala, a chief. C. 70, v.26; c. 80, v. 24; c. 85, v. 118; c. 86, 亨,28, Sámi Dappula. C. 45, v. 48. Samirukkha, S. Samiruk, a ford, C.
71, vv. 41, 42. Sámisantosa Uyyána. C. 79, vv. 12,
Saņsāraphala Uyyána. C. 79, v. 9, Samuddagiri, name of a monastery.
C. 52, v. 20. Sańgha, passim. C. 41, v. 63 ; c. 50, ν, 69 , σ.80, ν, 78 και ο 85, γ. 51. Sarighá, a princess, daughter of Aggabodhi Silâmegha. C. 48, v. 54
Sańghá, a queen. C. 47, vv. 3, 8 ; c. 50, νν. 7, 48, 69, 79 και ο 51 ν. 6. Sańghabhadda, sword-bearer. C.42,
v. 42. Sarigha bhedaka, S. Saggabe, a village.
C. 75, vv. 128, 129. Safghagáma, S. Saggamuwa, a village.
C. 48, v. 91. Sa ghamitta Wihara. C. 48, v. 6. Sargha Rájá. C. 100, v. 69. Sañgiıa, Rakkhita. C. 100, v. 237. Saħgha Sena, a monastery. C. 50, v.
70; c. 51, v. 86. Sarighasivá, a princess. C. 45, v. 39. Sarighâta, S. Sagulugama, a village.
S. Sarigatis.
C. 60, v. 68.
Sańghatissa, C. 44,
vv. 1, 4 ; c. 46, v. 24.
Saighika-giri Vihära, S. Sasigasatu
Giri Vehera. C. 42, v. 9.

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Sargilla, a village, C. 41, v. 69. Sáni Maņdapa. C. 73, vv. 118, 119. Sarñkassa. C. 89, v. 3. Sarñkha. C. 65, v. 13 ; c. 81, vv. 7—9. Sañkha, chank. C. 87, v. 31.
Y Saúkhadhátu, a general. C. 72, v.
196. Sarñkhanâthatthali. C. 62, v. 9 ; c.
67, v. 78 ; c. 66, v. 9. ʻ Sañkhatthali. C. 63, v. 43 ; c. 64, v.
22.
Saúhha-náyaka. C. 75, vv. 75-77. Sarikha-senadhipati, S. Sak-senevi.
C. 64, v. 9. Sarikha-vaddhamána, S. Sakvadaman.
C. 68, v. 32. Sannirasela, S. Tembilihela. C. 90,
νν. 85-87. Sannira-tittha, S. Tambilitata. C.
48, ν. 134. Santána, an elder. C. 97, vv. 8-10. Sánta Neri, a fortress in India. C.
77, ν. 44. Saúyutta Nikáya. C. 99, v. 33 ; c.
100, νν. 118-121. Sápatgáma, S. Sápatgama, village. C.
74, v. 132. Saphara C 78 ww 7-10. Sapharagáma, S. Saparagamuwa. C.
94, v. 12. Sapumal Kumaraya, p. 322, n. Sarabhú. C. 79, v. 48. Saraggáma, a village. C. 66, v. 72;
с. 67, v. 59. Saraņańkara. C. 98, vv. 20-23. Sarassatí Maņdapa. C. 73, vv. 82-86. Sárattha Sańgaha. C. 97, v. 62. Sareheru, a tank. C. 60, v, 48. Sáriputta. C. 78, v. 34. Sayaga-pitchi, a place. C. 57, v.
54.
Sarogáma, S. Wilgamtota, a ford. O.
71, γν. 18, 63. Sasa Játaka. C. 97, vv. 40-46. Sataruddha. C. 79, v. 54. Sattubhattu Játaka. C. 97, vv. 40-46. Savan, S. Savan, a fortress. C. 74,
w. 60. * Savāraka, a village. C. 52, v. 31. Sávatthi. C. 88, v. 121. Sayakhettaka, a place. C.70, v. 14. Ségiriya, p. 277, n. Sehála Uparája. C. 46, v. 24.
Sekíra-Padma Ráyar. C. 77, vv.
73-78. Selantara, a mountain. C. 57, v. 37.
Selantara Samúha, a religious establishIment. C. 57, v. 38 ; c. 60, vr. 84.
8ಜ್ಙriyaana Wihára. C. 78, vv.
7-10.
Semponmári, in India. C. 76, v.245.
Sena. C. 50, vv. 1, 48, 56, 86 ; c., 51, v. 1 ; c. 53, vv. 14, 28, 39 ; c. 54, vv. 1, 13, 57, 61 ; c. 55, v. 1.
リ。
THE AHAvANsa.
Sena, a Tamil usurper. C. 28, v. 21. Sena, an officer. C. 66, v. 66. Sena, Secretary of State. C. 52,
ν. 33. Sena, a village. C. 45, v. 27. Sená, queen of Dappula II. C. 49,
v. 2. Senagáma, a village. C. 70, v. 131. Senaggabodhi-pabbata, a stúpa. O.
49, ν. 33. Senaggabodhi, S. Senagbo Monastery.
Ο, 50, ν. 73. Senagutta, S. Sengot, a village. C. 75,
vV. 5-7
SenAnAtha Parivena C 88 ww 85, 86. Senáratana, a king. C. 95, v. 1. Sena , Senápati, a viháira. C. 51,
ν, 88. Senkhaņdasela, Sirivaddhana. C. 92,
vv. 6-8. Senkurqdiya Râyar. C. 76, v. 139—
143 , σ. 77, νν. 35, 36. Sepaņņi, avihära. C. 47, v. 65. Sepanni-puppha, a mansion. C. 78,
v. 108
Setthi Náyaka, a chief. C. 69, v. 12. Setthi Vápi, a tank, S. Situveva. G.
68, ν 43. Sherevail, p. 244, n. Siam, p. 344, n. Sida, a channel. C. 79, v. 54. Siddhattha, prince Siddhártha,
51 ν. 10. Siddhattha, a prince, son of Kasyápa
VI. C. 52, v. 68. Sಙ್ಗttha, a monk. C. 100, vv. 239,
40. Sidu-pabbata, a mountain. C. 55, v. 8, Síhagiri, S. Sígiriya. C. 39, vv. 2, 3.
41 ; с. 44, vv. 32, 34. Síhala. C. 50, v. 38; c. 55, v. 12; с. 56, v. 1, с. 74, v. 44, с. 81, νν. 12, 13, σ. 85, νν 52, 55. Sihapura, a city. C. 78, v. 87. Síká, a general. C. 70, v. 113 Sikaviyala, a place. C. 70, v.232. Sikhá Náyaka, a chief. C. 69, v. 12. Siládátha, a king. C. 45, v. 51. Silakala, S. Ambaherana, Salamevan. C. 39, vv. 45, 54 ; c. 41, vv. 6, 10, 12, 16, 22, 26, 33, 41, 42, 69. Silakhanda, a place. C. 67, v. 43. Silámegha. C. 48, vv. 42, 76, 80, 90 ;
σ. 50, ν. 43 , σ. 76, νν. 99-102. Silámegha, S. Salamé, a convent. C.
48, v. 189 ; c. 49, vv. 25, 26. Silámegha-pabbata, S. Salame-pauwa.
O. 52, γ. 58.
C.
Silámeghavanna, S. Salamevan, a
king. C. 44, v. 64. Silápokkharaņi. O. 73, v. 108.
Silá Sambuddha, a statue. C. 39, v. 7.
Sílava Játaka. C. 97, vv. 40-46 ; c.
99, ν. 100.
Símá, p. 258, n.

N) EX OF NAM FES.
5ímátala-thali, S. Hintalgoda, a vil.. lage. C. 75, vv. 102, 103.
indäravâna, S. Sinduruvâna. C.
88, νν 49, 50. Siúgatthala. C. 100, vv. 231, 232. Siņhapura. C. 59, v. 47. Sippatthalaka, a place.
c. 58, v. 7. Siri, a storied house. Siridevi, a mountain.
C. 57, v. 71;
C. 47, v. 65.
C. 66, v. 20.
Sirighanānanda, a pariveņa. C. 90, νν. 98,99. ་་་་་་་་་་་་་་་་་་་་ Sirimalakka, in India. C. 77, v. 52.
Sirimanda-galla, S. Sirimadagala, a
village. C. 60, v. 68. Sirinåga, a rebel. C. 44, vv. 70, 73. Siripitthaka-gáma, S. Siripitigama,
a village. C. 44, v. 89. Siri Rájádhi Rájasíha. C. 100, v. 1. -Sirisaighabodhi or Aggabodhi, S. Sirisańgabo, C. 44, vv. 83, 103, 105 , σ. 46, νν. 2, 39. Sirisatághabodhi, a vihára. C. 42, v.
O. 44, νν. 83, 105,
10 και ο 47, ν. 65. Sirisarighabodhi. Sirisaúghabodhi, title of Wijaya Báhu
I. C. 59, v. 10. Sirisañghabodhi. C. 81, v. 10 ; c. 85,
νν. 73-75, ο 92, νν. 6-8. Sirivaddha, S. Sirivada Pahaya, a
vihára. C. 45, vv, 56, 57. Sirivadɖhamána, S. Sirivadaman ; Sk, Srivardhamána, a tank, C. 42; W. 8
Sirivaddhana. C. 85, v. 1; c. 94, vv. 5, 6 και ο 95, νν. 17, 18, 19-21, ο 96. γν, 14, 15 και ο 97, ν. 11 και ο 98, νν, 67—71; с. 99, vv. 8—10; с. 100, vv.
25, 26. Sirivallabha, nephew of Vijaya Báhu the Great. C. 59, v. 42; c. 61, v.
24; c. 62, v.2; c. 63, v. 20; c. 64, v. 20; c. 70, v. 224. Sirivallabha, son of Mánábharaņa
C. 72, v. 324. Sirivallabha Rájá, a chief of India. . Ο 77, γν, 6-8.
Siri Vijaya Rájasíha. C. 93, vv. 1,
81-83, 98. Siri Wijaya Sundara. C. 85, vv. 90, 91. Siri Viikkama Rájasíha. C. 100, v. 19. Siri Víra Parakkama Narinda Sílha.
C.97, v. 23. Siriyála, a place, C. 66, v. 20. Siriyavala, in India. C. 76, v. 173. Sisacchinnaka Bodhi., S. Hissumbo, a
place. C. 70, v. 29. Sítá. C. 73, vv. 136-141. Sitalaggáma, S. Sihilgam-lena, a rock
vihára. C. 60, v. 50. Sítávaka. C. 93, v. 5; c. 100, vv. 221,
222. Sitthagáma. C. 54, v. 6. Siva, a king. C. 41, v. 5, Siva, god. C. 73, vv. 87-91.
ܚܟ
407
Sivaliduttir, in India. C. 77, v. 41. Sivi Játaka, C. 97, vv. 40-46. Sixteen Holy Shrines, p. 234, n.
Siyámahanta-kuddála, a village. C.
70, v. 150. Sobara, a village. C. 70, v. 187. Sobbha Vihara. C. 51, v. 76.
Somanātha, Uyyāna. C. 79, v. 10. Soraņɖakkoțița. C. 76, v. 308. Southern Wihára. C. 42, v. 14.
Subhâciala. C. 90, v. 5. Subhaddá. C. 59, v. 31. Subhadda Cetiya. C. 78, v. 51. Subhagiri. C 90, v. 42.
Subha-pabbata.
o. 88, νν. 62, 63. Subha Senápati. C. 81, vv. 3, 4. Suddhodana, prince Siddharta's
father. C. 51, v. 10. Sugalá, a princess. C. 59, v. 28. Sugalá, a queen. C. 74, v. 36. Sugalá. C. 62, v. 2. ܫ Súkara. C. 83, vv. 15-20. Sakara Bhátudeva, a rebel chief. Ο 74, νν. 127-129 και οι 75, γν 128, 129. Sükaragáma, S. Urugama, a village.
C. 70, v. 134. Sikaraggáma-vápi, S. Urugam-veva,
a tank. C. 68, v. 46. Súkaráli - Bheripásána, S. UralaBeranapanátara, a village. C. 75, v. i00. Sakara-nijjhara, S. U'rudola, a place.
C. 68, v. 33. Sukhagiri, S. Suvagiri, a village.
C. 74, vv. 165-168. Sukha-jivita Putthaki, a general.
C. 70, v. 174. Sukha Senápati, a general. C. 72,
Y. 1 61. Sumana, a rock. C. 42, v. 19. Sumanacala, Adam's Peak. C. 86,
vv. 9-11. Sumanagalla, S. Sumanagal, a place.
Ο 74, νν. 125, 126. Sumanakúța. C. 88, v. 48 ; c. 92, νν. 17, 18 και ο 93, ν. 12 και ο 96, νν. 86, 87; c. 97, vv. 16, 17; c. 100, vv. 82, 83. Sumittá, daughter of Vijaya Báhu
the Great. C. 59, v. 31. Sunári, a princess of India. C. 59,
v. 50. Sundara-pabbata, S.Yápauwa. C. 88,
vv. 23—26. Sundara Paņdu, C. 76, vv. 127, 128. Sundara Paņoļu Räyar. C. 76, v. 177. Sunettä Pariveņa. O. 91, v. 24. Suņsumäragiri. C. 89, v. 3. Supaņņa. C. 50, v. 26. Suppanáru-kokila, a village.
v. 143. Siirambovana, a district. C. 70, v.
87.
O. 81, νν, 3, 4 και
C. 74,

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Súradeva. C. 77, v. 13. Suramána. C. 79, vv. 32-38. Sútighara. C. 79, v. 62. Sutanu Játaka. C. 97, vv. 40-46. Sutasoma Játaka. C. 97, vv. 40-46. Suttandára. C. 76, vv. 184-186. Suttanta, discourses of Buddha. C.
54, v. 4. Suvaņņa. C. 48, v. 7. Suvanna-doni. S. Randeni, a village.
C. 70, v. 11.
Suvaņņagáma. C. 100, vv. 301 302. Suvanna-malaya, a district. C. 75,
γ. 63.
Suvaņņa-tissa. C. 79, vv. 32-38. Suvannatthamba, S. Rantentota, C.
96, v. 11. Syavana-viyala, a palace. C. 75,
v, 2. Tabbá, a country. C. 69, v. 8. Takkambila. Takembula, a vihara.
O. 45, νν 56, 57. Tála, a tree. C. 73, v. 123. Talabilla, a sea-port. C. 76, v. 88;
p. 233, η. Tálagalla, C. 79, vv. 67, 68. Talakkhetta, S. Talketa, a village.
C. 70, v. 10. Talakatthali, S. Talatala, a fortress.
C. 70, v. 174. Talanigáma, a ford. C. 71, v. 36. Taláthala, a fortress. C. 70, v. 112.
Tálavatthu, S. Talavatu, a vihára,
C. 48, v. 8. Tamála. C. 73, v. 99. Tammalagáma, S. Tammalagama, a
village. C. 58, v. 10. Tambagáma, S. Tambagama, a village,
C. 75, vv. 91-93. Tambalagáma, a village in the Cholian
country. C. 58, v. 38. Tambalaiga, a village. C. 45, v. 78. Tambapaņņi. O. 79, v. 51 ; c. 80,
v, 25 ; c. 84, vv. 7—10; c. 85, vv. 76— 83, 106 ; c. 89, vv. 57, 58. Tambavápi, S. Tambaveva, a tank.
C. 68, v. 43. Tambavitthi, S. Tambaviti, a village.
C. 58, v. 21. Tamils. C. 39, n. ; c. 50, vv. 15, 17,
25 , σ. 87, νν. 24, 25. Tanagaluka, S. Tanagula, a village.
C. 74, vv. 163, 164. Tandigáma, a rebel chief. C. 75,
vv. 182—186. Taņdula-pattha, S. Sahalpata, a vil
lage. C. 74, vv. 165–168. Tańgap Perumál. C. 76, vv. 146-149. Taúkutta Ráyar. C. 76., v. 146. Tanmaru, a village. C. 70, vv. 136 ,
с 72, v. 209. Tannitit tha, S. Ta) mitota, a ford or
village. C. 70, v. 322. Tಖ್ಖರುyika Cátika, a village. C. 46,
V7, 2Ա,
Tintinigamaka, S.
THE MAHAvAN'sA.
Tapovana, a grove or wood where
hermits dwelt. C. 53, v. 14. Tatavápi, a fortress. C. 70, v. 72. Tațhígata. C. 73, vv. 74-81 ; c. 74,
v. 245 ; c. 84, v.44. Tattagáma. . C. 42, v. 63. Telgáma, a village. C. 49, v. 90. Teliapakka, Nijjhara. S. Telpisi-dolla.
C. 79, vv. 67, 68. Telapatta Játaka. C. 97, vv. 40-46. Temiya Játaka. C. 97, vv. 40-46. Tenkoigu, in India. C. 76, vv. 291,
292 και ο 77, γν 42,43. Tց:agral Ráyar. C. 76, vv. 225—
227. Thakuraka, a Gondal chief. C. 90,
v. 16. Thalaņɖúru. C. 76, vv. 139-143. Thalayúru Nádálvár. C. 77, vv. 26
28
Thänakorikaņa Uyyäna. C. 79, v. 10. Thera Dhamma, p. 285, n, Theriyá. C, 41, v. 31 ; c. 42, v. 17;
o 50, ν 68. Thúpa. C. 42, v, 32; c. 49, v. 81;
с. 73, v. 147. Thúpáráma, C. 42, v. 16 ; c. 45, v., 28 ; c. 47, v.2; c. 48, v. 66; c. 49, v. 81; c. 51 v. 128; c. 53, v. 11; с. 54, уy. 42, 50 , с 60, v. 56, с.
88, v. 79. Thúpáráma Cetiya. C. 42, v. 51 ;
α. 50, ν. 35. - Thusavápi, S. Tusáveva, a tank.
C. 50, v. 73. Tíká. C. 91, v. 27.
Tikonamala. C. 100, vv. 76, 77. Tilagulla, S. Tilagula, a place. C. 58,
v. 43.
Tilaka. C. 73, v. 98. Tilagullaka, S. Tilagulveva, a tank.
Ο 68, ν 44. Tilokamalla, a prince. C. 87, vv. 14
17 ; c. 88, vv. 20.-23. Tilloklanandana, Uyyāna. C. 79, v. 8. Tilokasundari, a princess of Kaliiga.
C. 59, v. 30.
Siyambalagamvva, a tank. C. 68, ཉུ་ 47. ga Tintinika, a village. C. 41, v. 97. Tipa, aVanni prince. C. 90,vv. 22,33. Tipitaka. C. 98, v. 26. Tipucullasa, a village. C. 45, v. 71. Tiputhulla, S. Tiputul Vehera, a
vihára. C. 45, v. 29 Tirikkanupper, in India. C 77, v. 71. Tirimalakka, in India. C. 77, v. 5. Tirinaveli, Tinevelly, in India. C.
77, vv. 42, 43. Tiripputtir, in India. C. 77, v. 16. Tirivekambama, in India. C. 76, vv.
241,242. Tissá. C. 50, vv. 59, 60 ; c. 52, v. 2. Tissârâma, a, nunnery. C. 52, v. 24. Tissavápi, S, Tisáveva, C. 70, v. 150.

NDEx OF NAMEs.
Tissa Vihára, S. Tis Vehera. C. 45,
v. 58.
Titthagáma, S. Totagamuwa, a village.
C. 72, vv. 74, 75.
Titthagáma Vihara, S. Totagamu
Vihára. C. 90, vv. 88-91. . .
Titthiya, the Tirthakas. C. 61, v.
60
Tivatika, an image-house. C. 78, v.
39 , ο 85, ν 66. Tompiya, Râyar. C. 76, vv. 146-149.
Toņdamána. C. 77, vv. 1, 32, 51,
73-78. Toຫຼຸdam:Royar C 76 vv 139–143. Tomdi, in India. C. 76, v.239; c. 77,
vv. 79-81. Tondriya. C. 76, vv. 184—186.
Tooth-relic. C. 42, v. 33; c. 44, v. 45. с. 48, v. 124, с. 49, v. 44, с. 73, γν 128-135 και c. 74, γν, 38,85, 100, 159-161 ; c. 81, v. 23; c. 84, νν. 13, 14, σ. 85, ν. 34, ο 87, ν. 70, с 88, vv. 10, 11, с. 89, vv. 16-18; o 98, νν. 8, 38, 39, 40, 57 και ο 99, ν. 107 και ο 100, νν. 7, 8. Toya. C. 79, v. 47. Tripitaka. C. 81, n. 6. Tuládhára, a village. C. 46, vv. 12,
3. Tungabhadda. C. 79, v. 45. Tuttha, a general. C. 51, v. 88. Uccaiúkuțțha. C. 77, vv. 73-78. Ucena, in India, C. 76, vv. 250-253. Udagâma, S. Udagama. C. 44, v. 101. Udakagáma. C. 100, vv. 213, 214. Udakukkhepa Símá. C. 89, v, 70 ; c. 94, vv. 15, 16; c. 97, vv. 12, 13. Udaya, a prince. C. 50, vv. 6, 56 ; c. 51, v, 53 ; c. 53, vv. 5, 13, 28, 39. Udaya, a king. C. 54, v. 48. Udayaggabodhi, S. Uda-agbo, a
monastery. C. 49, v. 45. Uddhagáma, S. Udugama, a village.
O 41 ν. 97. Uddhagámaka, S. Udugama, a place.
C. 74, v. 93. Uddhakuira, S. Udukuruwé, a village.
C. 70, v. 171. Uddhana-dvára, S. Udundora, a village. C. 61, vv., 16, 25; c. 74,
v. 86 ; c. 75, vv. 182—186. Uddhavápi, S. Udaveva, a place.
C 72, v. 197. Uladágáma, a village. C. 75, vv. 14-1F. Ullagáma, S. Ulapana. C. 86, vv.
23, 24. Ummagga Játaka. C. 97, vv. 40—46. Unhanagara, S. Hunannaruwa, a
village. C. 46, v. 45. Unnaloma, Unulom-geya, a monastic house built at Nágadipa. C. 43, v. 62.. . Uņņavali, Vihāra, S. Unuvel Vehera.
с. 42, y, 18. Upáli. C. 100, v. 72.
91-87
4U9
Upatissa, s. Upatis, C. 41, vv. 8, 33.
Uposatha. C. 44, v. 80; c. 49, v.48. Uposatha, Halls, S. Poho-gé or
Poyagé, houses for holding the meetings of monks to repeat the Prátimoksha, &c. C, 52, v. 27; c.51, v. 70 ; c. 78, vv. 55, 56. 57, 58 ; ο 100, νν. 7-8. Uposatháráma C. 98, vv. 20-23 ; c.
100, νν. 241, 242. Uppalavaņņa. C. 39, v. 11 ; c. 100,
vv. 262, 263. Uʼriyeri. ` C. 77, vv. 54—59. Uruvela, S. Uruvel, a vihára. C. 60,
ν. 58. Uruvela-mandala, S. Uruvelmadulla,
a place, C. 74, vv. 125, 126. Ussána-vitthi, a temple village. C.
49, ν. 29. Uttara. C. 39, w. 58. Uttarakuru Uyyāna. C. 79, v. 11. Uttarála, S. Utturála-veva, a tank,
C. 68, v. 47. Uttarålha, a monastery. C. 50, v.
77, σ. 51 ν. 75. Uttarárâma. O, 78, v. 77. Uttara-sena, a vihára. C. 50, v. 83 Uttarola, a monastery. C. 57, v. 20. Uva. C. 95, v. 22. Wacávátaka, S. Wadavala, a village.
C. 70, v. 282. Wäcissara, great elder. C. 81, vv. 17
Wada Korigu, in India. C. 76, vv. 291,
292 και ο. 77, νν 42, 43. Wadali, in India. C. 76, vv. 136,
171, 172. WadaManamekkudi. C. 77, vv. 88, 89. Vadavalat tirukkádi, Nádálvár. C.
76, νν. 94-98. Waddhamánaka, S. Wadaman, a Bodhi
tree. C. 48, v. 6. Waddhana, S. Wadunná. C. 79, vv.
32-38. Wagissara, ambassador to Ramafifia,
C. 76, v. 32.
Wahadipa, S, Wahaduva, an islet. C.
49, γν, 33,75, 76. Wahadipaka, S. Wahakotté, a village,
and vihára. C. 48, v. 66. Wajira, a minister of State, C. 49,
ν. 81 Wajiragga, a minister of Mahinda.
C. 51, vv. 105, 126.
Vajirasena, a víhára. C. 50, v. 84. Vajiravipi. C. 70, v. 72. Wakula. ` C. 73, v. 98.
Walláha, S. Wallasvęva. C. 79, vv.
32-38.
Valåhassa, S. Valasveva,
O 42, ν. 67 και ο 60 ν. 49.
Wálika, S. Mahaveligagga, a river. C.
89, v. 70.
Válikagáma, S. Vęligama. C. 83, vv.
15-20.
a tank,
3 G

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Válikakhetta, S. Veliket, a fortress
O. 70, ν. 62. Válivásara, a village. C. 74, v. 178, Wallabha, a king of India. C. 47,
νν. 15, 19, 24, σ. 54, ν. 12. Vallakkuttár. C. 76, vv. 250—253. Walliggáma. C. 80, v. 37. Valliggama, a vihára, S. Veligama
Wehera. C. 90, v. 96-97. Wallitittha, a ford. C. 72, v. 114. Válukagáma, S. Veligama, a sea-port.
C. 75, v. 41. Walukapatta, S. Welipata, a village.
C. 70, v. 318. Wálukasa, S. Walikasá, a village. C.
75, γν 14-19. Walutthi Ráyar. C. 76, v.240. Wanagáma, S. Walgama, a village.
C. 75, v. 178. Vánaragáma, S. Waňdurágama, vil
lage. C. 75, vv. 5–7. Vánarákara Uyyána. C. 79, v. 8. Vanni. C. 81, v. 11. Vannian. C. 87, v. 26. Wanni Bhuvaneka Báhu.
105. Wஆigin, a village. C. 48, v.
C. 90, v.
Wápáranimaka. C. 48, v. 64. Vápi, a place. C. 74, vv. 139-142. Wápi-nagara, S. Wénaru, a place. C.
58, v. 43. Vápi-vátaka, a place. C. 70, v. 21. Varañáņamuni. C. 100, vv. 137-140. Wasabha, S. Wehepgama, a village.
C. 41, v. 97. Wasanta. C. 73, vv. 109-112. Wasittha, Rishi. C. 42, v. 4. Watagáma, a village. C. 44, v. 51. Wátagiri, S. Vágiri, a mountain or rock. C. 58, v, 31; c. 60, v. 40; c. 88, v. 43. Watarakkhatthali, S. Watarakgoda, a
village. C. 75, vv. 5-7. Wattagámani. C. 82, v. 23; c. 100,
νν. 231, 232. Wațțagámani Abhaya. C. 73, vv. 18
22 ; c. 78, vv. 20-23.
Vattakákár-pitthi, S. Watukara-piti.
ya, a district or village. C. 42, v. 26. Vattalagáma. C. 81, v. 58. Wejayanta, S. Wijayot; Sk. Waijayan
ta, Sakra's palace. 52, v. 35. ʻ °, : , . .: ‘°.; Welagima, S. Welgam vihára. C. 60, v. 61. Velakkára, a mercenary army. C. 60, v. 36; c. 63, vy, 24, 25; c. 74, v. 44. Velukudi, in India. C.77, vv. 90, 91. Wellinába, in India. C. 77, v. 39. Weluppa Damila. C. 44, v. 111. Veluvana Vihára, a vihára made by Aggabodhi for the Jetavana establishment, C. 42, v. 43 ; é. 44, v. 99 ; c. 73, vv. 151—155 ; c. 44, v. 99.
Vehera,
O 48 w,488+c
‘. , "غيد st 's
'vihikibina, a district,
Willava Ráyar.
THE MAHAvANs A.
Wemuva Ráyar. C. 76, vv. 139—143. Venumati. C. 79, v. 48. Verappe Ráyar. C. 77, vv. 6-8. Wesâli. C. 88, v. 121. Wessantara. C. 42, v. 5 ; c. 100, vv.
73-75. Vessantara Játaka. C. 97, vv. 40-46. Vessavaņa. C. 81, vv. 3, 4. Vettavása Vihára, Sk. Vetravása
Wihára. C. 42, v. 48. Wettavati. C. 79, v. 45. Vetulla, Sk. Waitulya, a schism in the Buddhist church. C. 42, v. 35. Vetulla Pițaka. C. 78, vv. 20-23. Widdhumagáma, S. Widumgama. C.
9ύ, ν. 98,99. Vidurá, a lady of Udaya the Third's
household. C. 53, v. 50. Viduragga, a commander of King
Udaya's army. C. 53, v. 46. Widúra Játaka. C. 97, vv. 40-46. Vihára Vejjasála, S. Vehera Vedahal,
a ford. C. 71, v. 58. Vijaya, the king. C. 62, v. 56; c. 63,
W. 2
Vijaya Báhu I., a king. C. 58, v. 1; c. 61, v. 51 ; c. 80, vv. 1, 7 ; c. 81, v. 10 ; c. 82, v. 25. Vijaya Báhu, a prince. C. 87, vv. 1417; c. 88, v. 1; c. 89, v. 9; c. 90, vv. 48—50, 92 ; c. 92, v. 4. Wijaya Pala. C. 95, v.23; c.96, v. 4. Vijaya Sundara Aráma. C. 81,
v. 51. Vijita, a city. C. 78, v. 91. Vijadhara Guha. C. 78, v. 78. Vijjádhara Lena. C. 78, v. 68. Vijjamandapa. C. 73, v. 115. Vikkama. C. 72, v. 180. Wikkama Báhu, S. Wikum-bá, a king.
C. 56, v. 1. Viikkama Báhu, son of Vijaya Báhu the Great by Tiloka Sundari, his second queen. C. 59, v. 49; c. 60, ν, 88 , ο 61, γν, 8, 32, 38, 45, 54 και o 62, γν, 7, 54, 55,64, ο 63, ν. 18. Vikkama Báhu, a son of Gaja Báhu. , C. 70, v. 237; c. 80. v. 28.
Wikkama Báhu III. C. 91, v. 1 ; c.
92, νν. 6-8. Wikkama Colapper. C. 76, v. 181. Villatta-khaņqa. C. 79, vv. 67-68.
O. 76, γν, 166, 177
C. 58, v. 30. C. 94, vv.
187, 188.
Wimala, IDhamma, Suriya.
5, 6; c. 97, v. 1. Vinaya. C. 45, v. 31; c. 73, vv.
1822 και ο 100, γν, 73-75. Víra. C. 79, vv.32-38. Wira Báhu, S. Wira-Bá, a younger brother of Wijaya Báhu the Great. C. 59, v. 11; c. 61, v. 26. Víra Báhu alias Mánábharana, a king. C. 62, vv. 4, 62; c. 63, v. 1,
 

NDEX OF NM8.
Víra Báhu, a prince. C. 87, vv. 14-17; с 88, v. 5, с. 89, v. 10, с 91, v. 14. Wiradeva, an Indian adventurer. C.
61, vv. 36, 40, 44, 46. Víragañga. C. 76, vv. 133, 139—143. Viramatga Royar C 76 V 181. Víraúkuráráma, a vihára. C. 5U, v.68. Víranukkara. C. 77, v. 2. Víra Pandu, a prince. C. 76, v.
196-198 και ο. 77, νν 5, 25, 105. Víra Parakkama Báhu. C. 92, vv.
2, 3. wrappeaya Ráyar. C. 76, vv. 139
143。
Víravamma, son - in - law of Wijaya Báhu, married to his daughter Yasodhará. C. 59, v. 27. Visálá. C. 99, v. 100. Visállamuttu Ráyar. C. 77, vv. 79-89. Visayha Játaka. C. 79, vv. 40-46. Visiráthala, S. Visiratalá-veva, a tank.
C. 68, v. 50. Vişhmu. C. 50, v. 27, m. ; c. 73, v.
71 ; с. 79, vv. 42—44.
41
Vissakamma. C. 73, vv. (51—70. Wittára. C. 76, vv. 146-149, Woyalaggamu, S. Voyalagamu, a vil
lage. C. 74, vv. 123, 124. Vukka, in India. C. 76, v. 175.
Yábála, a village dedicated to a temple.
C. 49, v. 89. Yádhava Ráyar. C. 76., v. 166. Yagálla, a place. C. 70, v. 106.
Yakkhasákara, S.Yakura-tota, a ford.
C. 71, v. 54. Yamuná. C. 79, v. 48. Yápaluwa, p. 315, n. ; p. 303, n. Yasodhara, a daughter of Wijaya
Báhu the Great. C. 59, v. 26; c.
60, v. 83. Yáthava Ráyar. C. 76., v. 177. Yaț țhi. C. 78, vv. 64-66.
Yatthikandaka, S. Yatikada-Yatinuwara ? a district. C. 70, ww. 3-6, 9, 12.
Yuddhaņņava, Sk. Yuddhárņava, a work on military tactics, C. 70, vv. 56, 57.
Zemindar, p. 234, m.
Yajjettha vijati mamam mati-vibbhamena Vajam pi kici matimā karuņādarena Vajetu tan ; parimalaņ hi kubiņjagatyā Yan kevalambhavati sabba-sukhávahag vá?
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