In order that this event might be made known at the court of Duṭṭha Gámaní, all (his father's) ministers having assembled and prepared a report, despatched (a messenger) to him. He (the prince) repairing to Guttahála, and having despatched emissaries thither, repairing thence himself to Mahágáma, effected the assumption of the sovereignty. Having sent a despatch to his brother, on the subject of his mother and the state elephant Kaṇḍula, and his application having been refused even to the third time, he approached him in hostile array. A great battle was fought between these two princes at Cúlańganíyapiṭṭhí, and many thousands of the king's men fell there. The king, his minister Tissa, and his mare Díghathúliká all three fled; and the prince pursued them. The priests raised up a mountain between these two (combatants). He (Tissa) seeing this (miracle), desisted from his pursuit, declaring, "This is the act of the priesthood." The king on reaching the Jívamáli ferry of the Kappakandara river, addressing himself to his minister Tissa, said, "We are famished." The (minister) presented to the (monarch) some dressed rice, placed in a golden dish (which he had kept concealed under his mantle). In order that he might not break through a rule invariably observed by him, of presenting a portion to the priesthood before he himself partook of it, dividing the rice into four portions, he said, "Set up the call of refection." Tissa accordingly set forth the call. The théra (Gótama) resident in the isle of Piyangu, who had been the preceptor in religion of the king, having heard this call by his supernatural gifts of hearing, directed a théra named Tissa, the son of a certain Kuțimbika, to answer it; who accordingly repaired thither through the air. Tissa (the minister) receiving the refection dish from his hand, presented it to the king: the monarch deposited in the dish his own portion, as well as that reserved to the théra; Tissa (the minister) contributed his portion also: the mare likewise rejecting her portion, Tissa deposited that share also in the dish. The king presented this filled dish of dressed rice to the théra; who, departing through the air, gave it to Gótama théra. The said théra having bestowed 'these portions of rice on five hundred priests who were willing to partake thereof, with the remnants left by them, at the place where the meal was served, filling the dish again, he remitted it back through the air to the king. Tissa (the minister) watching the progress of the approaching dish, and taking possession of it, served the monarch with his meal. The ruler having taken some refreshment himself, and fed the mare, the said rájá 2gathering his royal insignia into a bundle, together with the dish, launched them into the air, and they found their way to (Gótama). Proceeding thence to Mahágáma, ‘and taking with him an army of sixty thousand men, and hastening to make war, engaged in a personal contest with his brother. In the field of battle, in the course of the conflict, the two brothers approached each other; the king mounted on his mare, and Tissa on the state-elephant Kandula. The king galloped his mare in a circle round the elephant; but even then detecting no unguarded point, he decided on leaping his charger (at the object of his attack). Accordingly springing his steed over the 'head of his brother on the elephant, he launched his javelin at 3him, "a ball of rice each." 2" having made a rest ('cumbata ') for the dish with his coat of mail, sent it back." The "cumbata" is a circular rest for the round refection bowl of Buddhist monks. It is made in the form of a ring. The king twisted his coat into such a form, placed the bowl on it, and sent it back to the owner. 3 Dele. "he gathered an army of sixty thousand men, and hastened to make war with his brother." his brother." so that it might 'pass crossways between the back and the skin armour of the elephant (in order that he might display his superiority without injuring the animal which was his own property). In that conflict many thousands of the prince's men fell in battle there; and his powerful army was routed. The elephant, indignant with his rider at the thought of having been mastered by an opponent of the female sex (the mare), rushed at a tree, with the intention of shaking him (the prince) off. Tissa, however, scrambled up the tree; and the elephant joined his 3(destined) master (Gámání), who, mounting him, pursued the retreating prince; who, in his dread of his brother, seeking refuge in a (neighbouring) vihára, entered the apartment of the chief théra there, and laid himself down under his bed. That priest threw a robe on the bed (to screen him). The king arriving, tracing him by his footsteps, inquired, “Where is Tissa?" The théra replied to him, “ Rájá, he is not on the bed." The monarch knowing from this reply that he was under the bed, at once left the premises, and planted guards round the vihára. (In order to prevent the violation of the sanctity of the temple) having placed him (Tissa) on a bed, and covered him with a robe, four young priests lifting up the bed by the four posts, carried the prince out, as if he were the corpse of a priest. The king at once, detecting who the person carried out was, thus addressed him: "Tissa, dost thou think it right to ride mounted on the heads of our tutelar gods? It is not my intention to take from our tutelar saints that which they appropriate to themselves. However, never again forget the admonitions of those sanctified characters." From that very spot the monarch repaired to Mahágáma, and had his mother conveyed thither with all the honours due to a royal parent. That sovereign, a devoted believer in the doctrines of Buddha, who lived (altogether) sixty-eight years, built in the Róhaņa division (alone) sixtyeight viháras. This child of royalty, Tissa, who had been protected by the priests, departed at once for Díghavápi in the guise of a common person; and to the théra Tissa, who was afflicted with a cutaneous complaint, which made his skin scaly like that of the "godha," he thus addressed himself: "Lord, I am a guilty, fallen man, obtain for me my brother's forgiveness." This théra, taking with him Tissa in the character of a junior sámanéra, the servitor of five hundred priests, repaired to the king. Leaving the royal youth at the foot of the stairs, the théra entered the palace with his fraternity. The pious monarch, having offered them seats, presented them with rice-broth and other refreshments. The théra covered his dish (in token of declining the refreshment). On being asked, "Why ?" he replied, "I have come accompanied by Tissa." The instant (the king) had said, "Where is that traitor ?" (the théra) mentioned the place. 10The queen Vihára Dévi rushing out, folded her son in her arms (to protect him from violence). The monarch thus addressed (the théra): "Is it now that ye have discovered that we are in the condition of slaves to you? Had ye sent a sámanéra of seven years of age even, most assuredly, neither the sacrifice of the lives of my people, nor our deadly strife, would have taken place. The ♦“spread”: pasárayí meaning that a robe was so spread as to fall down the sides of the bed and screen the prince from view. "custom to take aught by force from our tutelar saints; howbeit, thou shouldst always remember their kindness." an iguana." "We." 10 Insert" (At that moment)." 7" a servitor, and a company." "Being asked (again).” fault (added the king) is that of the priesthood." (The thera pleading guilty thereto, rejoined), "The priesthood will perform penance." "The impending penalty shall be inflicted on you at once: partake of rice-broth and other refreshments" (said the king), presenting them to the priests himself. Calling out for his brother, in the midst of the assemblage of priests, and seated with his brother, he ate out of the same dish (in token of perfect reconciliation); and then allowed the priests to depart. He immediately sent back Tissa (to Díghavápi) to superintend the agricultural works in progress. He similarly employed himself also, calling out the people by the beat of drums. Thus good men being sensible that violent resentment, engendered hastily by many and various means, is pernicious; what wise man would fail to 3entertain amicable sentiments towards others? The twenty-fourth chapter in the Mahávapsa, entitled, "The War between the Two Brothers," composed equally for the delight and affliction of righteous men. CHAPTER XXV. THEREAFTER the rájá Duṭṭha Gámaní having made provision for the welfare of his people, and having enshrined in the point of his sceptre a sacred relic (of Buddha); accompanied by his military array, repairing to the Tissavihára, and reverentially bowing down to the priesthood, thus delivered himself: "I am about to cross the river for the restoration of our religion. Allot some priests for our spiritual protection. Their accompanying us will afford both protection and the presence of ministers of religion (which will be) equivalent to the observance of the services of our religion." The priesthood accordingly allotted five hundred ministers of the faith (to attend the king in his campaign) as a self-imposed penance. The monarch, accompanied by the priesthood, departed. Having had a road cleared through the wilderness for his march thither, mounting his state elephant Kandula, and attended by his warriors and a powerful force, he took the field. His army formed one unbroken line from Mahágáma to Guttahála. Reaching Mahiyangana, he made the damila chief Chatta prisoner; and putting the damiļas to death here, he moved on to the Amba ferry. For four months he contended with a most powerful 'damila chief at the post of the Amba ferry, which was almost surrounded by the river, without success. He then brought his mother forward (on the pretence of entering into a treaty of marriage), and by that stratagem made him prisoner. This powerful rájú thereupon pouring down on the damilas 'there, on the same day, took them prisoners. He conciliated the attachment (khémo) of his great force; and distributed the riches (of the plunder among them). From this circumstance the place obtained the name of Khémâráma. He captured Wat Dóņa "among the marshes in the great division Kota, the chief Gavara; at 166 They will therefore have to perform penance. But the business about which you have come will be successful. Partake now," &c. 2 Insert "Then." s" cherish a spirit of forgiveness." 4“ that we might render homage unto them: their presence (among us) will be even as a festival unto us, and afford us protection." 66 5" punishment for breaches of discipline." "Malaya country." *" and experienced damila chieftain named Titthamba, at that post." 8"making a descent." 9" from that post took seven of their chiefs prisoners in one day. Having ensured the security/Khema) of the place he distributed the riches (of the plunder) among his forces." 10 Insert "at Antarásobbha, the chief Mahákoṭṭha." 11 Dele. Hálakóla, the chief of that place; at the Náli marsh, the chief Náļika; at Díghabhayagallaka, the chief Díghâbhaya; and, after the lapse of four months, the chief Kapisísa, at the Kaccha ferry; at the town Kóta, the chief of that name; and subsequently, Hálavabhánaka; at Vahiṭṭha, the damila of that name; and at Gámaní, the chief of that name; at Kumbágáma, the chief Kumba; at Nandigama, the chief Nandika; in like manner he took prisoner the chief Kháņu at Kháṇugáma ; and at the 'town Tumbuno, two chiefs, an uncle and nephew named 3Tumbo and Unno; as well as the chief Jambu. Each village gave its name to him (the Malabar chief in charge of it). The king having heard this report, viz.: "His army is destroying his own subjects, without being able to distinguish them;" made this solemn invocation: "This enterprise of mine is not for the purpose of acquiring the pomp and advantages of royalty. This undertaking has always had for its object the re-establishment of the religion of the supreme Buddha. By the truth of this declaration may the arms and equipments of my army (in the hour of battle, as a mark of distinction,) flash, as if emitting the rays of the sun." It came to pass accordingly. All those damilas who had escaped the slaughter along the bank of the river threw themselves for protection into the (fortified) town called Vijita; and he also threw up a (khandhávára) fortification in an open plain, on a spot well provided (with wood and water); and that place became celebrated by the name of Khandhávárapiṭṭhi. While this monarch was revolving in his mind the plan of attack on the town of Vijita, seeing Nandimitta passing by, he let loose the state elephant Kandula after him. Nandimitta, in order that he might arrest the charging elephant, seizing his two tusks in both his hands, planted him on his haunches. Wherever the place, and whatever the circumstance under which the elephant and Nandimitta wrestled; from that circumstance the village formed in that place obtained the name of Hatthipóra (the elephant's contest). The rájá, having satisfied himself (of the prowess) of both, commenced his assault on the town of Vijita. At the southern gate, there was a terrific conflict between the warriors (of the two armies). At the eastern gate, the warrior Vélusumaņa, mounted on the charger (carried away from the stables of Elára), slew innumerable damilas. The enemy then closed the gates; and the king sent the elephant Kandula and the warriors Nandimttta and Súranimila to the southern gate. The warriors Mahásóna, Góṭha, and Théraputta, these three were at that time assailing the other three gates. That city was protected by three lines of lofty battlements and an iron gate impenetrable by human efforts. The tusk-elephant, placing himself on his knees, and battering a stone wall which was cemented with fine lime, made his way to the iron gate. The damilas who defended (that gate) hurled upon him every kind of weapon, heated lumps of iron, and 'molten lead. Thereupon, on the molten lead falling9 on his back, the agonised Kandula rushing to water submerged himself therein. Góthaimbara thus addressed him: "This is no 10assuaging lotion for 166 Issariya." 2" towns Tamba and Uņṇama." 3 Tambaka and Uņņama." "By reason whereof the village that was (afterwards) formed where Nandimitta wrestled with the elephant received the name of Hatthipóra ('elephant fight').” "advanced his warriors. Kaṇḍula (the elephant) and Nandimitta and Súranimila charged the southern gate; Mahásóna, Gotha, and Théraputta, these three, charged the other three gates." Insert "trenches and." "Insert "and smoking." 10 "soothing drink." Orig. strong drink. Orig. " melted resin." thee returning to the demolition of the iron portal' batter down that gate." This monarch of elephants recovering his courage, and roaring defiance, emerging from the water, stood up with undaunted pride. The king, 'appointing elephant medical practitioners for that purpose, caused remedies to be applied to the (wounds occasioned by the) "molten lead; and mounting on his back and patting him on his head, said, "My favourite Kandula, I confer on thee the sovereignty over the whole of Lapká." Having thus gladdened him and fed him with choice food, he wrapped him with a linen cloth; and causing a leather covering to be made, formed of well softened buffalo hide seven-fold thick, and adjusting that leather cloak on his back, and over that again spreading an oiled skin, he sent him forth. Roaring like the thunder of heaven, and rushing into the sphere of peril, with his tusks he shivered the gate; with his foot battered the threshold; and the gate fell together with its arch and superstructure, with a tremendous crash. Nandimitta opposing his shoulder to the mass of superstructure, consisting of the watch tower and other materials of masonry, which was tottering over the elephant, hurled it inwards. The elephant witnessing this feat, overwhelmed with gratitude, for the first time forgave him for the mortification of having thrown him by his tusks. This lord of elephants Kandula, in order that he might enter the town close behind (Nandimitta), stopping there, looked around for the warrior. Nandimitta resolving within himself, "Let me not enter by the passage opened by the elephant," charged with his shoulder a rampart "which was in height eighteen cubits and in breadth eight "usabhas." It fell, and he looked towards Súranimila; who, disdaining to enter by that passage, leaped over the battlements into the heart of the town. Gótha and Sópa, each battering down a gate, likewise entered. The elephant seized a cart wheel, Nandimitta also a cart wheel, Gótha a 13palmyra tree, Nimila an enormous sword Mahasóna a cocoanut tree, and Théraputta a great club; and severally slaughtered the damilas, wherever they were met with scampering through the streets. The king, demolishing (the fortifications of) Vijita in four months, and proceeding from thence to the attack of Girilaka, slew Giriya the damila. Marching on the town of Mahéla, which was surrounded on all sides with the thorny kadamba creeper, within which was a great triple line of fortification, in which there was but one gate of difficult access; the king besieging it for four months, got possession of the person of the rájá of Mahéla by diplomatic stratagem. The sovereign then, preparing to assail Anuradhapura, threw up a fortification at the foot of the Kása mountain, in the month "jeṭṭhamúla," and made a reservoir of water. He held a festival there to celebrate the completion of the reservoir. The village formed there acquired the name of Posona.17 The reigning monarch Elára, hearing of the approach of the rájá Duṭṭha "return." "noble elephant." "Orig. "melted resin." 7" door and bolts." 2" Insert "and." * "detailed an elephant doctor and." s" materials falling from the watch tower." 9"put away from him the hatred he bore (to Nandimitta) for having hurt his tusks at first." 10❝noble elephant." ་་ "1"It, (the rampart) eighteen cubits high and eight "usabhas " long, fell." 12" the body of a cart." 13 66 cocoanut tree." 15 "and in the month 'Jeṭṭhamúla ' (June-July) made there." 34 66 |