Gámaní with hostile intent, assembled his ministers, and thus addressed these personages: "This rájá is himself a hero: he has also many valiant warriors (in his army): counsellors, what should be done: what do ye advise?" These warriors of king Elára, commencing with Díghajantu, came to this resolution: "To-morrow we will attack him."

The rájá Duttha Gámaní also consulted with his mother. At her recommendation he formed thirty-two strong ramparts. The king displayed in each of these posts personifications of himself, with a royal standard-bearer attending on him; while the monarch himself remained in an inner fortification.

King Elára, accoutred for battle and supported by his military array, mounted on his state elephant Mahápabbata, advanced on him. At the commencement of the onset the valiant Díghajantu, with sword and shield in hand, striking terror by the fury of his attack, springing up eighteen cubits into the air, and piercing the figure which represented the king, took the first rampart. In this manner, having carried all the other posts, he approached the fortification defended by Gámani, the rájá himself.

The powerful warrior Súranimila, shouting out his own name to him who was rushing at the king, taunted him. The one (Dighajantu) incensed, and replying, "Let me slay him first," made a leap at him. The other met the assailant with his shield. Saying to himself, "I will demolish him and his shield at once," (Díghajantu) slashed at the shield with his sword. The other cast the shield at him. Dighajantu plunging at that unresisting shield, fell with it; and Súranimila springing up, slew the prostrate (enemy) with his sword. Phussadéva sounded his chank, and the army of damilas gave way: Elára rallied it, and many damilas were slain. The water of the tank at that place was discoloured by the blood of the slain; and from that circumstance the tank has been celebrated by the name of "Kulattha." The monarch Duṭṭha Gámaní then making this proclamation by beat of drums, "No other person but myself shall assail Elára;" accoutred for combat, mounted on his well-appointed state elephant Kandula, in his pursuit of Elára, reached the southern gate. These two monarchs entered into porsonal combat near the southern gate of the city. Elára hurled his spear: Gámaní evaded it; and making his own elephant charge with his tusks the other elephant, and hurling at the same time his javelin at Elára, he and his elephant both fell together there.

There this conqueror, in the field of victory, surrounded by his martial might, reducing Lanká under (the shadow of) one canopy of dominion, entered the capital.

Summoning within the town the inhabitants of the neighbourhood, within the distance of a yójana, he held a festival in honour of king Elára. Consuming the corpse in a funeral pile on the spot where he fell, he built a tomb there; and ordained that it should receive honours (like unto those conferred on a Cakkavatti). Even unto this day, the monarchs who have succeeded to the kingdom of Lapká, on reaching that quarter of the city, 'whatever the procession may be, they silence their musical band.*

In this manner, Duṭṭha Gámaní, having made prisoners thirty-two damiļa chieftains, ruled over Lapká sole sovereign.

⚫ These honours continued to be paid to the tomb of Elára, up to the period of the British occupation of the Kandyan territory.-[Note by Mr. Tournour.] A kind of edible pulse which, when boiled, yields a soup of a blood-red colour."

2 "hurled."

"in procession, pay the same honour, and.”

Full stop: "He."

On being defeated at Vijita, the warrior Dighajantu reminding Elára that his nephew was a warrior of repute, sent a mission to the said nephew Bhalluka to hasten hither. Receiving this invitation, he landed on this island on the seventh day after Elára's cremation, at the head of sixty thousand men.

He who had thus debarked, though he heard of the death of his king, considering it a disgrace (to retreat), and deciding, "I will wage war;" advanced from Mahátittha hither (to Anuradhapura), and fortified himself at the village Kólambahálaka.

On receiving intimation of his landing, the rájá, who was fully equipped with an army of elephants, cavalry, chariots of war, and infantry, accoutring himself with his martial equipments, and mounting his elephant Kaṇḍula, set out to give him battle. The warrior Ummáda Phussadéva, the most expert archer in the land, equipped with his five weapons of war, and the rest of the warriors also set out.

When the conflict was on the point of taking place, Bhalluka, who was also accoutred for battle, charged immediately in front of the rájá. Kaṇḍula, the monarch of elephants, to break the shock of that attack, backed rapidly; and with him the whole army receded alertly. The king remarked to Phussadéva, "What does this mean? he has never before given ground in the previous twenty-eight battles he has been engaged in." "Victory (replied Phussadéva) is in the rear. This elephant, seeking that field of triumph, is receding. O king, he will make his stand on the spot where victory awaits us."

The elephant continued retreating in the direction of the temple of Puradéva (on the northern side of the great cemetery); and steadily planting himself there, took up his position within the consecrated boundary of the Mahávihára.

When the elephant thus made his stand, Bhalluka the damila, presenting himself before the protector of the land, ridiculed him on his retreat. The king guarding his mouth with (the handle of) his sword, reproached him in return. Retorting, "Let me strike the rájá's mouth"; (Bhalluka) hurled his spear at him. The said javelin striking the handle of the sword (which guarded the rájá's mouth) fell to the ground. Bhalluka having vauntingly announced his intention, "Let me hit him in the mouth," set up a shout (at the effect of this throw). The valiant warrior Phussadéva, who was seated behind the king (on the elephant), hurling his javelin at the mouth of this (boasting enemy), happened to graze the ear-ornament of the monarch. Throwing a second spear at him (Bhalluka) who was thus falling (backwards) with his feet towards the rájá, and hitting him on the knee, the said expert elephant-rider quickly fell (respectfully) with his head presented to the king. At the fall of the said Bhalluka the shout of victory was set up.

Phussadéva, to manifest his contrition on the spot (for having grazed the ear-ornament of the king with the spear), split his own ear at the part in which the ring is inserted; and himself exhibited to the monarch his streaming blood. Witnessing this exhibition, the king asked, "Why, what is this?" He replied to the monarch, "It is a punishment inflicted by myself for an offence committed against majesty." On inquiring, "What is the offence committed by thee?" he replied, "Grazing the ear-ornament." "My own brother! (exclaimed the king) what hast thou been doing; converting that into an offence which is the reverse of one!" Having made this ejaculation, the monarch, who knew how to appreciate merit, thus proceeded; "A reward awaits thee from me, proportionate to the service rendered by the throw of the javelin."

2

"skilful archer felled him."

* Lit. "A great reward awaits thee, worthy of thy (unfailing) arrow."

1

After having subdued all the damilas, the victorious monarch (on a certain day) ascending the state apartment, and there approaching the royal throne in the midst of his officers of state; and while surrounded by the charms of music and revelry, caused Phussadéva's 'javelin to be brought, and to be deposited formally on the royal throne by this assembly; and heaping (gold) over and over again above this javelin, and thereby concealing it with kahapanas, at once made a present thereof to Phussadeva.

On a subsequent occasion, while seated on this throne, which was covered with drapery of exquisite value and softness, in the state apartment lighted up with aromatic oils, and perfumed with every variety of incense, and spread with the richest carpets, attended by musicians and choristers decked (as if belonging to the court of the déva Sakka); this monarch was pondering over his exalted royal state, and calling to his recollection the sacrifice of countless lives he had occasioned; and peace of mind was denied to him.

The sanctified priests resident at Piyańgudípa, being aware of this visitation of affliction, deputed eight "arhat " priests to administer spiritual comfort to the monarch. These personages, arriving in the night, descended at the palace gate; and with the view of manifesting that they had journied through the air, they rose (through the air) to the upstair state apartment. The Mahárájá bowing down to them, and showing them every mark of attention (by washing their feet and anointing them with fragrant oil), caused them to be seated on the throne; and inquired the object of the visit. "O ruler of men! (said they), we have been deputed by the priesthood at Píyangudípa to administer spiritual comfort unto thee." Thereupon the rájá thus replied: "Lords! what peace of mind can there be left for me, when under some plea or other I have been the means of destroying great armies, an akkhóhiņi in number?" "Supreme of men! from the commission of that act there will be no impediment in thy road to "sagga" (3salvation) : herein no more than two human beings have been sacrificed ;-the one person had been admitted within the pale of the salvation of the faith; the other had attained the state of piety which enabled him to observe the five commandments. The rest 'being heretics are sinners, and on a par with wild beasts;" and added: "As thou wilt cause the religion of Buddha to shine forth in great splendour; on that account, O ruler of men, subdue this mental affliction."

The Mahárájá, who had been so admonished, and who had heen restored to peace of mind, having bowed down to, and allowed them to depart; thereafter, extended on his bed, thus meditated: "In my childhood, my father and mother administered an oath to me, that I should never take a meal without sharing it with the priesthood. Have I, or have I not, ever partaken of a meal without sharing it with the priesthood?" While pondering thus, he recollected that (he had ate) a round chilly at his morning meal, in a moment of abstraction, without reserving any part of it for the priesthood; and decided thereupon, "It is requisite that I should perform penance on that account." Reflecting on the numberless kóṭis of human lives sacrificed by these persons (Duttha Gámaní and his army); a truly wise man, influenced by his abhorrence of such indiscriminate slaughter, pondering on this calamity,

266

arrow."

2" causing it to be placed upright on its feather end, heaped gold thereon so as to cover the top thereof, and presented them forthwith to Phussadéva." 3" heaven."

4" are heretics and sinners who are."

"The good man should bear in mind the numberless crores of human beings sacrificed for the sake of ambition, and the evils attendant thereon. He should also steadfastly keep in mind the instability of all things, with a view to attain enduring happiness. Thus will he obtain before long a deliverance from sorrow or a happy departure (from this world)."

and steadfastly contemplating the principle of mortality; by these means the said pious man will speedily attain "mokkha" (the emancipation from all human affliction); or, at least, will be born in the world of the dévas (which leads to that final emancipation).

The twenty-fifth chapter in the Mahávapsa, entitled "The Triumph of Duṭṭha Gámaní," composed equally for the delight and affliction of righteous

men.

CHAPTER XXVI.

THIS potent monarch, having reduced the dominions of Lagká under one Government, according to their deserts conferred honorary distinctions on his warriors.

The hero Théraputtâbhaya rejected the reward offered to him and being asked, "What does this mean?" replied, "The war is not over." (The king) again asked, "Having by war reduced this empire under one Government, what further war can there be?" He thus rejoined, "I will make war to gain the righteous victory over our insidious enemies, the sinful passions." Again and again the rájá attempted to dissuade him but again and again Théraputtâbhaya, renewing his application, with the king's consent entered into the priesthood. Having been ordained, in due course he attained "arhat," and "became the head of a fraternity of five hundred sanctified ministers of religion.

On the seventh day after the elevation of his canopy of dominion, this inaugurated, fearless monarch, (hence also called) Abhaya rájá, with a splendid state retinue, (proceeded to) the Tissa tank to celebrate an aquatic festival with every description of rejoicing; and to keep up a custom observed by his anointed predecessors.

The whole of the king's royal attire, as well as a hundred tributes (presented to him during that festival) were deposited on (a certain spot, which became) the site of the Maricavațți Vihára; and the royal suite, who were the sceptrebearers, in like manner deposited in an erect position, on the site of the (future) dágoba of that name, the imperial sceptre.

The Mahárájá, together with his suite (thus undressed), having sported about (in the Tissa tank); in the afternoon, he said, "Let us depart : my men, take up the sceptre." The royal suite, however, were not able to move the said sceptre. Attended by all the guards who accompanied the monarch, they made offerings thereto of garlands of fragrant flowers.

The rájá, witnessing this great miracle, delighted thereat, posting a guard round the spot (to which the sceptre was fixed), returned to the capital. Thereafter, he inclosed the sceptre in a cétiya, and encompassed that dágoba with a vihára.

In three years that vihára was completed, and the monarch invited the priesthood to a great festival. Those who assembled on that occasion, of priests, were in number one hundred thousand; and there were ninety thousand priestesses. In that assembly, the ruler of the land thus addressed the priesthood: "Lords! forgetting the priesthood, I have (in violation of a vow) ate a chilly: for that act, this infliction is visited on me. (In expiation thereof) I have constructed this delightful vihára, together with its cétiya: may the priesthood vouchsafe to accept the same." Having made this address, relieved in mind, pouring the water of donation on the hand of the priesthood,

5

"I will wage war with enemies whom it is very hard to conquer."

2" became an."

"in the water during the day."

he bestowed this vihára on them.

Having caused a superb banqueting hall to be erected around that vihára, he there celebrated a great festival of almsoffering to the priesthood. The hall thus erected, on one side reached the Abhaya tank-who will undertake to describe the (dimensions of the) other sides? For seven days having provided food and beverage, he then bestowed every description of sacerdotal equipments of the most costly kind. The first offering of sacerdotal equipments was worth one hundred thousand, and the last a thousand pieces. The priesthood exclusively obtained all these.

Independently of the incalculable amount of treasures expended, commencing with the construction of the thúpa, and terminating with the alms-festival, in making offerings to the "ratanattaya"; the rest of the wealth (laid out) on this spot, by this monarch,-who was as indefatigable in war as in acts of charity, sincerely attached to the "ratanattaya," endowed with purity of mind, (and wise in the application of his means,)—amounted to nineteen kóṭis.

If by men endowed with wisdom the five evils (loss by confiscation, by robbery, by water, by fire, and by the animal creation) attendant on the acquisition of wealth were thoroughly understood, they would thereby realise the five rewards of virtue (love of mankind, good-will of pious men, character for piety, lay-sanctity, and regeneration in the Dévalóka heavens). The wise man therefore ought to secure to himself the treasure of this knowledge.

The twenty-sixth chapter in the Mahávansa, entitled "The Festival of Offerings at the Maricavaṭṭi Vihára," composed equally for the delight and affliction of righteous men.

Subsequently (to the construction of the Maricavaṭṭi vihára and cétiya) this monarch, who was endowed with superlative good fortune, and with wisdom as well as beneficence, was meditating on a tradition which originated (with Mahinda), and had been perpetuated to his time (from generation to generation) without interruption.

The thera (Mahinda), who had shed the light of religion on this land, had thus prophesied (to Dévánampiya Tissa,) the ancestor of the king: "Thy descendant, Duṭṭha Gámaní, a most fortunate prince, will hereafter build the great splendid thúpa Sonnamáli (Ruvanveli), in height one hundred and twenty cubits; as well as the Lóhapásáda, to serve as an "upósatha hall," embellished in every possible manner, and having nine stories." The monarch (Duṭṭha Gámaní) reflecting (on this tradition), and searching for a record thereof, 'stated to have been deposited in the palace; and by that (search) finding in a vase an inscribed golden plate, he thereon read as follows: "Here

"In the vihára itself and in a superb hall which he built around it, he." 2 That hall extended even over the waters of the Abhaya tank in which pillars were caused to be erected (for a platform). What need is there to speak of other open spaces (into which the hall was extended) ? "

* "After that the king deeply meditated on a tradition that was (then) wellestablished and wide-spread, in this wise, namely, 66 It is said that the théra (Mahinda)," &c.

"my royal ancestor."

*** found in a vase deposited in the king's palace an inscribed golden plate, the writing whereof he read as follows."