on the demise of Góthâbhaya, his son, the monarch celebrated under the name of Kákavanna Tissa, ruled there. The queen-consort of that sovereign of eminent faith was Viháradévi, the equally pious daughter of the king of Kalyani.

Tissa, the sovereign of Kalyani, had a brother named Uttiya, who, terrified at the resentment borne to him on the king's detection of his criminal intercourse with the queen, fled from thence. This prince, called Uttiya, from his grandfather (king of Anuradhapura), established himself in another part of the country (near the sea). From that circumstance, that division was called by his name. The said prince, entrusting a secret letter to a man disguised in the garb of a priest, dispatched him to the queen. (The messenger) repairing thither, stationed himself at the palace gate; and as the sanctified chief théra daily attended the palace for his repast, he also unobserved entered (with that chief priest's retinue) the royal apartment. After having taken his repast with the théra, on the king's leaving the apartment in attendance (on the théra), this disguised messenger catching (at last) the eye of the queen, let the letter drop on the ground. By the noise (of its fall) the king's (attention) was arrested. Opening it and discovering the object of the communication, the monarch, misled (into the belief of the chief priest's participation in the intrigue), became enraged with the théra; and in his fury putting both the théra and the messenger to death, cast their bodies into the sea. The dévatás, to expiate (this impiety), submerged that province by the overflow of the ocean. This ruler of the land (to appease the dévatás of the ocean) quickly placing his own lovely daughter Suddhadėvi in a golden vessel, and inscribing on it "a royal maiden," at that very place launched her forth into the ocean. The king (of Mahágáma) Kákavaṇṇa raised to the dignity of his queen-consort her who was thus cast on shore 'on his dominions. Hence (from the circumstance of her being cast on shore near a vihara), her appellation of Vihára Déví.

Having caused to be constructed the Tissamahá, as well as the Cíttalapabbata, Gamiṭṭhaváli, Kuțáli, and other viháras, (the king) zealously devoted to the "ratanattaya," constantly bestowed on the priesthood the four sacerdotal requisites.

"At that period there was a certain sámanéra priest, a most holy character, and a practiser of manifold acts of charity, residing in the Kótipabbata vihára. For the purpose of facilitating the ascent to the "Akásécétiya vihára (which was difficult of access) he placed, in the (intervals of) three rocks, some steps. He constantly provided for his fraternity the beverage used by priests, and performed the menial services due to the senior brotherhood. Unto this (sámanéra), worn out by his devout assiduities, a severe visitation of illness befel. The priests who were rendering assistance (to the patient) removing him in a 8" siviká" to the Tissâráma vihára, were attending him in the Silápassa parivéņa. The benevolent Vihára Dévi constantly sent from the

"Now there was a sovereign of Kalyani called Tissa, a Kshatriya, wh ose brother Uttiya, terrified," &c. 2"incensed at."

3 "his daughter Deví, a princess of great beauty and purity." 4.66 near the Lańká vihára."

5"Now."

• "terrace of the dágoba aloft (on the top of the rock), he fixed three ston e slabs on the flight of steps that led thereto."

8 "litter"

* “grateful for his services," "Now the gentle Vihára Dévi was always wont to treat the priesthood with sumptuous food at the king's palace in the forenoon, and, after meal time, to take with her unguents, flowers, drugs, and clothes to the temple, and make offering s to the priests according to their wants."

well-provided palace the forenoon principal alms to the priesthood; and taking with her the evening meal, offerings of fragrant garlands, medicinal drugs, and clothing, she repaired to the temple and administered every comfort. While she was in the performance of this duty, she happened to be seated near the chief priest; and the said théra in expounding the doctrines of the faith, thus addressed her: "It is on account of thy pious benevolence that thou hast attained thy present exalted position of prosperity. Even now (however) in the performance of acts of benevolence there should (on thy part) be no relaxation." On his having delivered this exhortation, she replied, "Why? in what does this exalted prosperity consist? Up to this period we have no children; it follows, therefore, that ours is the prosperity of barrenness.” The chief théra, master of the six branches of doctrinal knowledge, 'foreseeing the prosperity which would attend her son, 'replied,' "Queen, look (for the realisation of thy wish) to the suffering sámanéra." Repairing to the dying priest, she thus implored of him: 3" Become my son: it will be to us (a result) of the utmost importance." Finding that he was not consentient, still with the same object in view, having held a magnificent festival of flower offerings,* this "benefactress again renewed her petition. On him who was thus unrelenting and on the priesthood (generally) the queen, fruitful in expedients, having bestowed medicines and clothing, again implored of him (the dying sámanéra). He (at last) consented to become a member of the royal family. She, causing his residence to be ornamented with every description of decoration, and bowing down and taking leave of him, departed, seated in her carriage. The sámanéra expiring immediately afterwards was conceived in the womb of the queen, who was still on her journey. Conscious of what had taken place, she stopped (her carriage); and having announced the event to the king, together with his majesty returned, and both performed the funeral obsequies of the samaņéra; and for the priesthood, sanctified in mind, resident in that parivéņa, they constantly provided alms.

8

Unto this pre-eminently pious queen the following longing of pregnancy was engendered.

First that lying on her left side, on a magnificent bed, having for her head-pillow a honey-comb, an "usabha" in size, and having given thereof to twelve thousand priests, she might eat the portion left by them.

:

Secondly that she might 1obathe in the (water) in which the sword which struck off the head of the chief warrior of king Elára was washed, standing on the head of that identical individual.

Thirdly that she might wear unfaded "uppala flowers, brought from the uppala marshes of Anuradhapura.

The queen mentioned these longings to the king, and the monarch consulted the fortune-tellers. The fortune-tellers, after inquiry into the particulars, thus predicted: "The queen's son, destroying the damiļas, and reducing the country under one sovereignty, will make the religion of the land shine forth again." The sovereign caused to be proclaimed by beat of drums :-" Who

"What prosperity is this to us who have no children in this world: our prosperity, therefore, is indeed barren."

2 "foreseeing that she would be blessed with a son.”

* "Desire to become my son (in thy next reincarnation); for our estate indeed

soever will discover a honey-comb of such a description, to him will the king give a proportionate reward." A native of that district seeing a canoe which was turned up on the beach near the waves, filled with honey, reported the same to the king. The rájá conducted the queen thither; and in a commodious building erected there, she had the means of partaking of the honeycomb according to her longing.

For the purpose of gratifying her other longings, the ruler assigned the accomplishment of the task to the warrior named Vélusumaņa. He, repairing to Anuradhapura, formed an intimacy with the groom of the king (Elára's) charger (named Sammata), and constantly assisted him in his work Perceiving that the groom had relaxed in his vigilance, at the dawn of day, (previously) concealing some uppala flowers and a sword on the bank of the Kadamba river, without creating the slightest suspicion, leading the state charger (to the river), mounting him, and seizing the "uppala flowers and the sword, and proclaiming who he was, darted off at the full speed of the horse.

The king (Elára), hearing of this event, dispatched his warrior (Nandisárathi) to seize him, mounted on the next best charger (Sirigutta). That warrior chased (the fugitive). (Vélusumaņa) stationed himself in ambuscade in a forest (called the nigrodha forest in the Rohana division), retaining his seat on his horse. On the approach from behind of his pursuer, he drew his sword, and held it out (neck high). From the impetus of the horse, the pursuer's head was struck off. Taking possession of the head and of both chargers on the same evening he entered Mahágáma; and the queen, according to her desire, gratified her longing. The king conferred favours on the warrior proportionate to his great services.

This queen, in due course, gave birth to a son endowed with marks predictive of the most propitious destiny. By the preternatural good fortune of the (infant prince), on the same day, seven ships laden with treasures arrived 'in different (parts of the island). By the same good fortune, a state elephant of the "Chaddanta " breed, bringing a young elephant (of the same breed) and depositing it here, departed. On the same day, an angler named Kandula, finding this (young elephant) in a marsh near the harbour, reported it to the king. The rájá sending elephant keepers and having it brought, reared it. From its having been discovered by the fisherman Kanḍula, it was named Kandula. Report having been made to the king that ships had arrived laden with golden utensils and other goods, the monarch caused them to be brought (to Mahágáma).

At the festival held on the day on which the king conferred a name on his son, he invited about twelve thousand priests, and thus meditated: "If my son be destined, after extending his rule over the whole of Lanká, to cause the religion of Buddha to 10 show forth; let at least eight thousand priests, all provided with robes and with uncovered dishes, now enter (the palace). Let

1" upside down."

2" of the Gotha sea."

Gotha is the name of the sea called by Sinhalese writers Golumuhuda, "the Dumb sea," most probably on account of its calmness.

66

3" in a well-furnished hall erected there, caused her to partake of the honey as

she pleased."

↑ “Assuring himself of the groom's friendship."

"water-lilies."

"a noble son endowed with good fortune; and there was great joy in the king's household the reat."

"from divers countries." ""catchers."

*thicket on the border of a pond."

10. shine."

them uncover with one hand their drinking basons, and let them cross the threshhold with their right foot foremost. Let the théra Gótama undertake the office of naming my son, and let him 'inculcate on him the life of righteousness which leads to salvation." All (these silent supplications) were fulfilled

accordingly.

Seeing every anticipation realised, the monarch exceedingly rejoiced, presenting the priesthood with rice dressed in milk, caused the ceremony to be performed of naming his child. Uniting in one the appellations of "Mahágáma" the seat of his government, and ("Abhaya ") the title of his own father, he called him "Gámaní-Abhaya." On the ninth day (from that event), while residing at Mahágáma, (the king) renewed connubial intercourse with the queen, whereby she became pregnant. On a son being born, in due course, the rájá conferred on him the name of Tissa. Both these children were brought up in great state.

On the day of the festival of piercing the ears of the two (princes), this affectionate (parent) again bestowed the alms of milk-rice on five hundred priests. The monarch, assisted by the queen, having collected into a golden dish a little from each of the partially consumed contents of the priests' dishes, and bringing (this collection to the princes) he put (a handful thereof in the mouth of each) and said: "My children, if ye ever become subverters of the true faith, may this food, when admitted into your stomachs, never be digested." Both the royal youths, fully understanding the imprecation addressed to them, accepting the milk-rice, as if it had been heavenly food, swallowed it.

When these two boys had respectively attained their tenth and twelfth years, the king, wishing to ascertain their sentiments, having as before entertained the priesthood, gathering the residue of their repast into a dish, and placing it near the youths, thus addressed them, dividing the contents of the dish into three portions: "My children, eat this portion, vowing ye will never do injury to the priests, who are the tutelar dévatás of our dynasty. Again vowing 'We two brothers will ever live in amity without becoming hostile, eat this portion.'" Both of them ate these two portions, as if they had consisted of celestial food. (The king then said,) "Eat this, vowing 'we will never make war with the damilas.'" On being called upon to make this vow, Tissa flung the portion from him with his hand. Gámaní also spurned away his handful of rice, and retiring to his bed laid himself on it, with his hands and feet gathered up. The princes' mother following Gámaní, and caressing him, inquired, "My boy, why not stretch thyself on thy bed and lie down comfortably?" "Confined (replied he) by the damilas beyond the river (Mahaveligañga) and on the other side by the 'unyielding ocean, how can I (in so confined a space) lie down with outstretched limbs?" The monarch on hearing the import of his reply, was speechless (from surprise).

The prince, in due course, increasing in piety, prosperity, wisdom, 'good fortune, and martial accomplishments, attained his sixteenth year.

'This is rather a broad rendering. 66 Impart the confession of faith (sarana") and the precepts of the law (sikkhá')," would be literal. It must here be borne in mind that it is customary with the priesthood to administer the confession of faith ('sarana ') and the five precepts ('pañca síla ') to the assembly before the commencement of any ceremony: otherwise one would be led to suppose that these were administered to the child.

2" rule over."

3 "giving rice to." Alluding to the ceremony of weaning and making the child swallow a few mouthfuls of boiled rice as solid food.

1The destination ef every mortal creature being involved in uncertainty (from the frailties of mortality), it is only by a life of piety that the desired destination can be ensured. Bearing this truth constantly in mind, the wise man should indefatigably exert himself to earn the rewards of a pious life.

The twenty-second chapter in the Mahávapsa, entitled "Origin of Gámaní," composed equally for the delight and affliction of righteous men.

CHAPTER XXIII.

3 The before-mentioned magnificent state elephant Kandula, supernaturally gifted with strength and symmetry of form, was invaluable from his speed and docility. (Gámaní) had also ten powerful warriors, viz., Nandimitta, Súranimila, Mahásópa, Góṭhaimbara, Théraputtâbhaya, Bharaṇa, Vélusumana, as also Khañjadéva, Phussadéva, and Labhíya Vasabha.

King Elára had a minister named Mitta. In his native village Kammantagáma, situated in a division to the south-east, near the Citta mountain, lived his sister's son, who had a peculiarity of formation in certain members, and bore the name of his maternal uncle. (His parents) were compelled to tie a stone, with a band round his waist, to this infant son of theirs, who had acquired the habit of wandering far away. This thong (nandi) with which he was tied to the stone, by (the boy's) constantly rubbing it backward and forward against the ground at the threshold of the house, wearing through, was broken. Hence he obtained the apellation of Nandimitta, and acquired the strength of ten elephants. On attaining manhood, repairing to the capital, he attached himself to his uncle.

At that time, on a damiļa being detected in offering any indignity to the dágobas or other sacred edifices, this powerful (Nandimitta) was in the practice, after placing his feet on one of his (the offender's) thighs, seizing the other with his hand, and splitting him in two, of pitching the corpse beyond (the barrier of the town). The dévas rendered invisible the corpses thus thrown away by him. Reports were made to the king of the obvious diminution of the damilas; and on being answered, "Seize him with the aid of the warriors," they were not able to enforce that order. This Nandimitta

'I think this translation is rather too free. The following would accord better with the original :—“ Even in this changeful life's journey men reach their desired destination by walking in the path of virtue. Remembering this let the wise man strive with great earnestness to acquire virtue."

2 "The Birth."

"The elephant Kaṇḍula grew and became a huge beast, excelling others in strength, beauty, and form; in majesty, speed, and other great qualities." "village of tenants." I think the word kammanta-gáma, “service village" is equivalent to the nindagama of the present day. It is a village, the tenants of which are liable to render services to the landlords.

5 Dele.

"The original kósohita-guyha is too delicate to be literally translated. Insert "grinding."

8"But he would (nevertheless) crawl along the ground dragging the stone after him; and in crossing the threshold (one day) the thong ('nandí '), wherewith he was tied to the stone, broke." The threshold of a native peasant's cottage generally forms part of the door frame, and projects a little above the level of the floor. What is meant here is, that the strength exerted by the child in hauling the rope, when the stone came in contact with the projecting threshold, was so great as to cause it to snap. So great was his natural strength even in childhood!