sprouted forth simultaneously. From that circumstance also the monarch, o verjoyed, a third time dedicated the empire to the great bo-tree.

The ruler of men, having thus finally invested the great bo branch with the whole empire, made various offerings to the said tree.

(It was during the celebrations of these festivals that Sumana entered Pataliputta to apply to Dhammâsóka for the relics).1

Thus was celebrated in the capital (appropriately called) "the city-of-thelake of flowers," enchanting the minds of dévas as well as men, this superb, preeminent, grand, bo branch processional-festival, graced by innumerable superb streaming banners (of gold and silver, and other pageantry).

The eighteenth chapter in the Mahávapsa, entitled "The obtaining the great Bodhi Branch (by Dhammâsóka)," composed equally for the delight and a ffliction of righteous men.

CHAPTER XIX.

THE lord of chariots assigned for the custody of the great bo branch eighteen personages of royal blood, eighteen members of noble families, eight of the brahman caste, and eight of the seṭṭhi caste. In like manner, eight of each of the agricultural and domestic castes, as well as of weavers and potters; and of all other castes; as also nágas and yakkhas. This delighter in donations, bestowing vases of gold and silver, eight of each (to water the bo branch with), embarking the great bo branch in a superbly decorated vessel on the river(Ganges); and embarking likewise the high priestess Sanghamittá with her eleven priestesses, and the ambassador Ariṭṭha at the head (of his mission); (the monarch), departing out of his capital, and preceding (the river procession with his army) through the wilderness of Viñjhá, reached Támalitta on the seventh day. The dévas, nágas, and men (during his land progress) kept up splendid festivals of offerings (on the river), and they also reached (the port of embarkation) on the seventh day.

The sovereign, disembarking the great bo branch on the shore of the main ocean, again made an offering of his empire. This delighter in good works having thus finally invested the great bo branch with the whole empire on the first day of the bright half of the moon in the month of "maggasira," "thereupon he (gave direction), that the great bo branch, which was deposited (at the foot of the sal-tree), should be lifted up by the aforesaid four high caste tribes, (assisted) by the other eight persons of each of the other castes. The elevation of the bo branch having been effected by their means, (the monarch) himself descending there (into the sea) till the water reached his neck, most carefully deposited it in the vessel.

Having thus completed the embarkation of it, as well as of the chief thérí with her priestesses, and the illustrious ambassador Maháriṭṭha, he made this

'This must have been meant for a note made by the learned translator.

2 "Thus this excellent and pleasing (processional) festival of the great bodhi branch, radiant with the mingling of divers streaming banners, celebrated in Pupphapura (the city of flowers '), became the means of expanding the hearts of dévas and men (as the sun doth the lotuses)."

"Some MSS. read vessa = vaisya.

In the original, gopaka, herdsmen'; taraccha, 'workers in precious metals'; kulinga, doubtful.

5 "in order that it might be removed from thence (to the ship), raised the great bodhi, assisted by the (companies of) eight persons from the high caste families assigned for its service at the foot of the sála-tree (in Páțaliputta), and himself going down."

address to them : I have on three occasions dedicated my empire to this bo branch; in like manner, let my ally, your sovereign, as fully make (to it) an investiture of his empire."

The Mahárájá having thus spoke, stood on the shore of the ocean with uplifted hands; and, gazing on the departing bo branch, shed tears in the bitterness of his grief. In the agony of parting with the bo branch, the disconsolate Dhammâsóka, weeping and lamenting in loud sobs, departed for his own capital.

The vessel in which the bo-tree was embarked briskly dashed through the water; and in the great ocean, within the circumference of a yójana, the waves were stilled: 'flowers of the five different colours blossomed around it, and various melodies of music rung in the air. Innumerable offerings were kept up by innumerable dévas; (but) the nágas had recourse to their magical arts to obtain possession of the bo-tree. The chief priestess Sanghamittá, who had attained the sanctification of “abhiññá,” assuming the form of the "supaņņa," terrified those nágas (from their purpose). These subdued nágas, respectfully imploring of the chief priestess, (with her consent) conveyed the bo-tree to the settlement of the nágas and for seven days innumerable offerings having been made by the nága king, they themselves, bringing it back, replaced it in the vessel. On the same day that the bo-tree reached this land at the port of Jambúkola, the 3universally beloved monarch Dévánampiya Tissa having, by his communications with Sumaná sámaņéra, ascertained the (approaching) advent (of the bo branch); and from the first day of the month of "maggasira," in his anxiety to prepare for its reception, having, with the greatest zeal, applied himself to the decoration of the high road from the northern gate (of Anuradhapura) to Jambúkóla, had (already) repaired thither.

While seated in a hall on the sea-beach, by the miraculous powers of the théra (Mahinda), he was enabled to discern (though still out of sight) the bo branch which was approaching over the great ocean. In order that the hall built on that spot might perpetuate the frame of that miracle, it became celebrated there by the name of the "Samuddâsanna-sálá.6 Under the auspices of the chief théra, attended by the other théras, as well as the imperial array of his kingdom, on that very day, the nobly formed mahárájá, chanting forth in his zeal and fervour, "This is the bo from the bo-tree (at which Buddha attained buddhahood)," rushing into the waves up to his neck, and causing the great bo branch to be lifted up collectively by the sixteen castes of persons on their heads, and lowering it down, deposited it in the superb hall built on the beach. The sovereign of Lagká invested it with the kingdom of Lanká; and unto these sixteen castes, surrendering his sovereign authority, this ruler of men, taking on himself the office of sentinel at the gate (of the hall) for three entire days, in the discharge of this duty, made inuumerable offerings.

On the tenth day of the month, elevating and placing the bo branch in a superb car, this sovereign, who had by inquiry ascertained the consecrated places, escorting the monarch of the forest, deposited it at the Pácína ¡vihára ; and entertained the priesthood, as well as the people, with their morning meal. There (at the spot visited at Buddha's second advent) the chief théra Mahinda narrated, without the slightest omission, to this monarch, the triumph obtained over the nágas (during the voyage of the bo branch) by the deity gifted with the ten powers. Having ascertained from the théra the particular

2 "powers."

* Insert "whose heart was set on the welfare of his people.'

Insert (the seaside hall.')

Insert" site of the."

spots on which the divine teacher had rested or taken refreshment, those several spots he marked with monuments.

The sovereign stopping the progress of the bo branch at the entrance of the village of the brahman Tivakka, as well as at the several aforesaid places, (each of which) was sprinkled with white sand, and decorated with every variety of flowers, with the road (approaching to each) lined with banners and garlands of flowers;-and keeping up offerings, by night and by day uninterruptedly, on the fourteenth day he conducted it to the vicinity of Anuradhapura. At the hour that shadows are most extended, he entered the superbly decorated capital by the northern gate, in the act of making offerings; and passing in procession out of the southern gate, and entering the Mahámégha garden hallowed by the presence of the four Buddhas (of this kappa); and arriving, under the directions of Sumaņa himself, at the delightful and decorated spot at which the former bo-trees had been planted ;-by means of the sixteen castes, who were adorned with all the insignia of royalty (which they assumed on the king surrendering the sovereignty to them), raising up the bo branch, he contributed his personal exertion to deposit it there.

The instant it extricated itself from the hand of man, springing eighty cubits up into the air, self-poised and resplendent, it cast forth a halo of rays of six colours. These enchanting rays illuminating the land, ascended to the brahma heavens, and continued (visible) till the setting of the sun. Ten thousand men, stimulated by the sight of these miracles, increasing in sanctification, and attaining the state of "arhat," consequently entered into the priesthood.

Afterwards, at the setting of the sun, the bo branch descending, under the constellation "rohiņi," placed itself on the ground; and the earth thereupon quaked. Those roots (before described) rising up out of the mouth of the vase, and shooting downwards, descended (forcing down) the vase itself into the earth. The whole assembled populace made flower and other offerings to the planted bo. A heavy deluge of rain fell around, and dense cold clouds completely enveloped the great bo in its snowy womb. For seven days the bo-tree remained there, invisible in the snowy womb, occasioning (renewed) delight in the populace. At the termination of the seventh day all these clouds dispersed, and displayed the bo-tree and its halo of six-coloured rays. The chief théra Mahinda and Sanghamittá, each together with their retinue, as well as his majesty with his suite, assembled there. The princes from Kacaraggáma, the princes from Candanaggáma, the brahman Tivakka, as also the whole population of the land, by the interposition of the dévas, exerting themselves to perform a great festival of offerings (in honour) of the bo-tree, assembled there; and at this great congregation they were astounded at the miracles which were performed.

"On the south-eastern branch a fruit manifested itself, and ripened in the utmost perfection. The théra taking up that fruit as it fell, gave it to the king to plant it. The monarch planted it in a golden vase, filled with odoriferous soil, which was prepared at the Mahásana. While they were all still gazing at it, eight sprouting shoots were produced, and became vigorous plants, four cubits high each. The king, seeing these vigorous bo-trees, delighted with astonishment, made an offering of, and invested them with, his white canopy (of sovereignty).

1" he carried it along the road, which." "Kajaragama: Kataragama.

2" and."

3 Dele.

"While the people were looking on, a ripe fruit from the eastern branch

fell, and the théra took it up and."

Of these eight, he planted (one) at Jambukólapaṭṭana, on the spot where the bo-tree was deposited on its disembarkation; one at the village of the brahman Tivakka; at the Thúpâráma; at the Issarasamaņaka vihára; at the Pathama Cétiya; likewise at the Cétiya mountain vihára; and at Kájaragáma, as also at Candanagáma (both villages in the Róhaņa division); one bo plant at each. These bearing four fruits, two each (produced) thirty bo plants, which planted themselves, at the several places, each distant a yójana in circumference from the sovereign bo-tree, by the providential interposition of the supreme Buddha, for the spiritual happiness of the inhabitants of the land. The aforesaid Anulá, together with her retinue (of five hundred virgins, and five hundred women of the palace), entering into the order of priesthood, in the community of the théri Sanghamittá, attained the sanctification of "arhat." Ariṭṭha, together with a retinue of five hundred personages of royal extraction, obtaining priestly ordination in the fraternity of the théra, also attained "arhatship." Whoever the eight persons of the seṭṭhi caste were, who escorted the bo-tree hither, they, from that circumstance, obtained the name of bódháhará (bo-bearers).

The théri Sanghamittá, together with her community of priestesses, sojourned in the quarters of the priestesses, which obtained the name of the "Upásiká vihára.”

There (at the residence of Anulá, before she entered into the priesthood) (the king) formed twelve apartments, three of which were the principal ones. In one of these great apartments (called the Cúlangana) he deposited the (kúpayaṭṭhika) mast of the vessel which transported the great bo; in another (called Maháangana) an oar (piya); in the third (called the Sirivaḍdha) the aritta rudder. From these (appurtenances of the ship) these (apartments) were known (as the Kúpayaṭṭhiṭhapanágára). Even during the various schisms (which prevailed at subsequent periods) the Hatthálhaka priestesses uninterruptedly maintained their position at this establishment of twelve apartments.

The before-mentioned state elephant of the king, roaming at his will, placed himself at a cool stream in a certain quarter of the city, in a grove of kadamba trees, and remained browsing there ;-ascertaining the preference given by the elephant to the spot, 'they gave it this name of “ Hatthálhaka.” On a certain day, this elephant refused his food: the king inquired the cause thereof of the théra, the dispenser of happiness in the land. The chief théra, replying to the monarch, thus spoke: "(The elephant) is desirous that 'the thúpa should be built in the kadamba grove." The sovereign, who always gratified the desires of his subjects, without loss of time, built there a thúpa, enshrining a relic therein, and built an edifice over the thúpa.

The chief théri Sanghamittá, being desirous of leading a life of devotional seclusion, and the situation of her sacerdotal residence not being sufficiently retired for the advancement of the cause of religion, and for the spiritual comfort of the priestesses, was seeking another nunnery. Actuated by these pious motives, repairing to the aforesaid delightful and charmingly secluded thúpa edifice, this personage, sanctified in mind and exalted by her doctrinal knowledge, enjoyed there the rest of noonday.

1 46

Thirty-two bodhi plants, produced from four other fruits, planted themselves in the several viháras throughout the island at a distance of a yójana each, by virtue of the glory of Buddha inherent in the bodhi tree.”

2" they planted there a post ('alhaka') (to secure the elephant'hatthi,' thereto at night)."

"who had effected the conversion of the island."

466

a thúpa."

3

Insert "purpose; seeking also the."

7 anxious to obtain."

6 Dele.

"knowledge of the higher life."

The king repaired to the temple of the priestesses to pay his respects to the théri, and learning whither she had gone, he also proceeded thither, and reverentially bowed down to her. The mahárájá Dóvánampiya Tissa, who could distinctly divine the thoughts of others, having graciously 'consulted her, inquired the object of her coming there, and having fully ascertained her wishes, erected around the thúpa a charming residence for the priestesses. This nunnery being constructed near the Hatthálhaka hall, hence became known as the "Hatthálhaka vihára." The chief thérí Sanghamittá, surnamed Sumittá, from her being the benefactress of the world, endowed with 'divine wisdom, sojourned there in that delightful residence of priestesses.

Thus this (bo-tree), monarch of the forest, endowed with many miraculous powers, has stood for ages in the delightful Mahámégha garden in Lagká, promoting the spiritual welfare of the inhabitants of Lanka, and the propagation of the true religion.

The nineteenth chapter in the Mahávapsa, entitled "The Arrival of the BoTree," composed equally for the delight and affliction of righteous men.

CHAPTER XX.

In the eighteenth year of the reign of Dhammâsóka, the bo-tree was planted in the Maháméghavana pleasure garden. In the twelfth year from that period the beloved wife of that monarch, Asandhimittá, who had identified herself with the faith of Buddha, died. In the fourth year from (her demise) the rájá Dhammâsóka, under the influence of carnal passions raised3 to the dignity of queen-consort an attendant of his (former wife). In the third year from the date this malicious and vain creature, who thought only of the charms of her own person, saying, "This king, neglecting me, lavishes his devotion exclusively on the bo-tree,”-in her rage (attempted to) destroy the great bo with the poisoned fang of a toad. In the fourth year from that occurrence, this highly gifted monarch Dhammâsóka fulfilled the lot of mortality. These years collectively amount to thirty-seven.

The monarch Dévánampiya Tissa, impelled by his ardour in the cause of religion, having completed his undertaking at the Mahavihára, also at the Thúpâráma, as well as at the Cétiya mountain, in the most perfect manner; -thus inquired of the théra, the dispenser of joy to the land, who was endowed with the faculty of answering all inquiries: "Lord, I shall build many viháras in this land: whence am I to obtain the relics to be deposited in the thúpas? He was thus answered by the théra: "O king, the relics brought hither by Sumaņa, filling the refection dish of the supreme Buddha, and deposited at the Cétiya mountain, are sufficient; transfer them hither on the back of a state elephant." Accordingly he brought the relics, and constructing viháras at the distance of one yójana from each other, at those places he enshrined the relics in thúpas, in due form; and depositing the refection dish of the supreme Buddha in a superb apartment of the royal residence, constantly presented every description of offerings (thereto).

*In reference to the period at which the first portion of the Mahavansa was composed, between A.D. 459 and 478.-[Note by Mr. Turnour.]

"The original word mandu-kantaka may also mean the "thorn of the mandu tree." There are several plants that bear the name of mandu or maṇḍuka.