The prince, powerful by the strength of his army, taking this princess with him, and ascending his palanquin, departed undaunted. Her father having heard of this event dispatched all his men (after them). They went, engaged, and being defeated by them (the prince's army), that place was afterwards called Kalahanagara (the town of conflict). Her five brothers hearing of this (defeat) departed to make war. All these persons Canda, the son of Pandula, himself slew. The field of battle obtained the name Lóhitaváhakhanda (the field of bloodshed).

This prince Paṇḍukábhaya, together with his great force, crossing the river (Mahaveli-ganga), advanced to the Dola mountain. He kept his position there for four years. His uncles obtaining information of this circumstance, leaving the king (in the capital), repaired thither for the purpose of attacking him.

Throwing up fortifications near the Dhúmarakkha mountain, the uncles made war against the nephew. The nephew expelling the uncles therefrom, chased them across the river. Taking possession of their fortification, he held that position for two years.

They, repairing to Upatissa, reported the result (of their campaign) to the king. The monarch secretly sent a letter to the prince, saying, "Rule over the country beyond the river; advance not beyond the opposite bank." The nine brothers having heard of this overture, and being highly incensed against the king, thus upbraided him: "It is thyself who hast at all times been a protector of this man: now thou art about to give up the country to him. On this account it is thee (not him) whom we should put to death." He thereupon abdicated the sovereignty to them. They, with one accord, conferred the government of the kingdom on their brother Tissa.

The monarch Abhaya, the dispeller of fear (in reference to his having rescued his sister from the horrors of a predicted death), reigned there, in the capital of Upatissa, for twenty years.

A certain yakkhiņí named Cetiyá (the widow of Jutindhara, a yakkha, who was killed in a battle fought at Sirivatthupura) having the form and countenance of a mare, dwelt near the marsh of Tumbariyangana, at the Dhúmarakkha mountain. A certain person in the prince's retinue having seen this beautiful (creature), white with red legs, announced the circumstance to the prince, saying "There is a mare of such a description." The prince set out with a rope to secure her.

She, seeing him approach from behind, losing her presence of mind from fear, under the influence of his imposing appearance, fled, without (being able to exert the power she possessed of) rendering herself invisible. He gave chase to the fugitive. She, persevering in her flight, made the circuit of that marsh seven times. She made three more circuits of the marsh, and then plunged into the river at the Kacchaka ferry. He did the same; and (in the river) seized her by the tail, and (at the same time grasped) the leaf of a palmira tree which the stream was carrying down.

By his supernatural good fortune this (leaf) became an enormous sword. Exclaiming, "I put thee to death," he flourished the sword over her. "Lord!" replied she to him, "subduing this kingdom for thee, I will confer it on thee: spare me my life." Seizing her by the throat, and with the point of the sword boring her nostril, he secured her with his rope she (instantly) became tractable.

"who dwelt at the Dhúmarakkha mountain was wont to walk about the marsh of Tumbariyangana in the shape of a mare."

2

? A verse is inserted here in a few copies, which does not appear in most of the

MSS.: “Then, plunging into the great river and landing on the other side of it, she ran round the Dhúmarakkha mountain seven times."

91-87

G*

Conducting her to the Dhúmarakkha mountain, he obtained a great accession of warlike power by making her his battle-steed. There, at the Dhúmarakkha mountain, he maintained his position for four years. Departing from thence with his forces, he repaired to the mountain Ariṭṭha. There, preparing for the impending war, he remained seven years.

Leaving two uncles (Abhaya and Girikaṇḍaka), the other eight uncles, uniting in hostility against him, approached that mountain Ariṭṭha. Throwing up a fortification at Nagaraka,' and conferring the command (on the person selected), they surrounded the Ariṭṭha mountain on all sides.

The prince having consulted with the yakkhiņí, in conformity with her advice he sent forward a strong party (in the character of a deputation), placing in their charge his insignia of royalty, as well as the usual offerings made as tribute and his martial accoutrements; and enjoined them to deliver this message (from him): "Take all these things: I will come to ask your forgiveness."

When this party had reached its destination, shouting, "I will capture them, forcing their camp," mounting his yakkha mare, and surrounded by his whole army, he (the prince) threw himself into the midst of the fight. The yakkhiņí set up a loud shout. His (the prince's) army without, as well as (the deputation) within (the enemy's camp) answered with a tremendous roar. The whole of the prince's army having slaughtered many of the enemy's men, as well as the eight uncles, they made a heap of their (decapitated) heads. The commander (of the enemy's army) having fled, and concealed himself in a forest, from that circumstance that forest is called the Senapati (commander's) forest.

Observing the skulls of his eight uncles surmounting the heap of heads, he remarked: "It is like a heap of lábu (fruit)." From this circumstance (that place) was (from Nagaraka) called Lábugáma.

Thus, this Paṇḍukábhaya, the victorious warrior, from thence proceeded to the capital of his maternal great uncle Anuradha.

The said maternal great uncle, giving up his palace to him, constructed another residence for himself, and dwelt therein.

Having consulted a fortune-teller versed in the advantages (which a town ought to possess), according to his directions, he founded an extensive city in that very village. On account of its having been the settlement of Anurádha (both the minister of Wijaya, and the brother of Baddakaccháná), and because it was founded under the constellation Anuradha, it was called Anuradhapura.

Causing his uncle's canopy of dominion to be brought (from Upatissa) and having purified it in the waters of a naturally formed marsh-with the water of that very marsh this Paṇḍukábhaya anointed himself at his inauguration. He raised the princess Suvannapálí to the dignity of queen-consort. He conferred on Canda the office of "purohita" in due form; on the rest of his officers (he bestowed) appointments according to their claims.

Sparing the life of his eldest uncle Abhaya, who had befriended his mother and himself, the monarch assigned to him the sovereignty over the city.9

1 Nagaraka may also mean a small city.

2 "And they (the enemy) were lulled to security, thinking 'We will seize him when he enters our camp'; then the prince."

3 Dele.
5"their."

6.66
"excellent."

4" and also an expert in the science of sites." 7" the Anuradhas (one, the minister of Vijaya, and the other the brother of Bhaddakaccháná).”

8" washed it in the natural tank that was here, this Panḍukábhaya caused himself to be anointed king with the water of that very tank."

9 Add, "at night."

He (thereby) became a Nagaraguttika," conservator of the city. From that time there have been Nagaraguttikas in the capital.

Sparing also the life of his father's cousin Girikaṇḍasíva, he conferred on 'that maternal uncle the territory Girikaṇḍaka.

Having deepened the above-mentioned marsh, he made it contain a great body of water. By his having been anointed with that water, as a conqueror (Jaya), it obtained the name of the Jaya tank. He established the yakkha Kálavéla in the eastern quarter of the city; and the chief of the yakkhas, Citta, he established on the lower side of the Abhaya tank.

He (the king) who knew how to accord his protection with discrimination, established the slave, born of the yakkha tribe, who had formerly rendered him great service, at the 3eastern gate of the city. He established within the1 royal palace itself the mare-faced yakkhiņí, and provided annually demon offerings and every other requisite for these four (yakkhas).

In the days of public festivity, this monarch, seated on a throne of equal eminence with the yakkha chief Citta, caused joyous spectacles, representing the actions of the devas as well as of mortals, to be exhibited; and delighting in the happiness and festivities (of his people) he was exceedingly gratified. He formed the four suburbs of the city and the Abhaya tanks, and to the westward of the palace the great cemetery, and the place of execution and torture. He provided a nigródha tree for the (dévatá) Vessavana, and a 10 temple for the Vyádha-deva; "a gilt hall for his own use, as well as a palace distributed into many apartments. These he constructed near the western gate. He employed a body of five hundred candálas (low-caste people) to be scavengers of the city, and two hundred canḍálas to be night men ; one hundred and fifty candálas to be carriers of corpses, and the same number of candálas1 at the cemetery.

He formed a village for them on the north-west of the cemetery, and they constantly performed every work according to 13the directions of the king. To the north-east of this caṇḍála village he established a 15 village of Nichichandalas, to serve as cemetery-men to the low-castes. To the northward of that cemetery, and between it and the Pásána mountain, a range of buildings was at the same time constructed for 16the king's huntsmen. To the northward of these "(he formed) the Gamini tank. He also constructed a dwelling for the various classes of devotees. To the eastward of that 18(Nichichaṇḍála) cemetery the king built a residence for the 19brahman Jótiya (the chief engineer). In the same quarter, a Nígantha devotee, named Giri, and many Pásandaka devotees" dwelt. In the same quarter the king built a temple for the Nighaṇṭha Kumbhaṇḍa, which was called by his name. To the westward of that temple, and the eastward of the huntsmen's "buildings, he provided a residence for five hundred persons of various foreign religious faiths. Above the dwelling of Jótiya, and below the Gámani tank, he built a residence for the Paribbájaka devotees. In the same quarter, but on separate

"wife's father."

* Insert, "garden of the." " Dele.

2" him."

3" southern."

6" to them as well as to others."

966

(as an altar)"

10 tála tree."

7" and enjoyed himself exceedingly in sexual pleasure." "the western Rájini (a palace?) "

"The original words thus translated are of very doubtful meaning: they are sonnan sabhága-vatthan and pabheda-gharan.

12 Add, "to be watchers."

13 Dele. 14 "given."

15" a cemetery called Níca-susána (low-caste cemetery') for the use of the candálas."

16 Dele.

sites, he constructed a residence for the A'jívakas, a hall for 'the worshippers of Brahma, (another for those) of Siva, as well as a hospital.

This Paṇḍukábhaya, the sovereign of Lanká, in the twelfth year of his reign, fixed the boundaries of the villages in all parts of Laņká.

This monarch befriending the interests of the yakkas, with the co-operation of Kálavela and Citta, who had the power (though yakkhas) of rendering themselves visible (in the human world), conjointly with them, enjoyed his prosperity.

Between the reigns of Pandukábhaya and Abhaya there was an interregnum of seventeen years.

This wise ruler, Paṇḍukábhaya, who had entered upon his royal state in the thirty-seventh year of his age, reigned in the delightful and well-provided capital of Anuradhapura, over his firmly established kingdom, for seventy years.

The tenth chapter in the Mahávansa, entitled "The Installation of Pandukábhaya," composed equally for the delight and affliction of righteous men.

CHAPTER XI.

AT his (Paṇḍukábhaya's) demise, his and Suvanṇapáli's son, known by the title of Muṭasíva, succeeded to the sovereignty, which was in a state of perfect peace.

This king formed the delightful royal garden Mahámégha, which was provided, in the utmost perfection, with every requisite, and adorned with fruit and flower-bearing trees of every description.

At the time this royal garden was being laid out, an unseasonable heavy fall of rain (Mahámégha) took place. From this circumstance the garden was called Mahámégha.

In the celebrated capital Anuradhapura, in the delightful Lapká, king Muṭasíva reigned sixty years.

He had ten sons, living in amity with each other; and two daughters, both equally beautiful and worthy of their illustrious descent.

Among all these brothers, by the virtue of his piety (in his former existence in the character of a honey merchant), and by his wisdom, the second son was the most distinguished; and he became celebrated by the name of Dévánampiya Tissa (Tissa-the-delight-of-the-devas).

On the demise of his father, the said Dévánampiya Tissa was installed king At his inauguration (on the day of the new moon of Mágasira) many miraculous phenomena took place throughout Lapká: the riches and the precious metals and gems buried in the earth emerging, rose to the surface. The treasures sunk (in the sea) from ships wrecked in the neighbourhood of Lanká, and those naturally engendered there (in the ocean), also rose to the shores of the land.

On the Cháta mountain (situated two yojanas to the southward of Anurádhapura) three bamboo poles were produced, in size equal to a chariot pole. The first, called the creeper pole, 3entwined with a creeper, shone like silver. The creeper itself, glittering most brilliantly, was refulgent like gold. The second was the pole of flowers. The many descriptions of flowers which

1 "Brahamans, a Siriká house and a Sotthi-sálá hall."
2"the second son excelled in virtue and wisdom, and."

3 Dele.

"The beautiful creepers thereof were of a golden colour, and looked most lovely."

"Many flowers of divers hues, full blown, clustered thereon."

clustered thereon were resplendent by the brilliancy of their colours, as well as perfect in all the three qualities (which flowers ought to possess). The third was the pole of animals. The various quadrupeds and birds of every varied hue (represented) thereon, appeared as if they were endowed with life. The eight descriptions of pearls, viz., haya (horse,) gaja (elephant), ratha (chariot wheel), ámalaki (nelli fruit), (valaya bracelet), angulivethaka (ring), kakudhaphala ("kumbuk" fruit), pákatika (ordinary), rising up from the ocean, stood in a ridge on the sea-shore. All this was produced by the virtue of the 'piety of Dévánampiya Tissa.

Within a period of seven days the following gems, viz., sapphires, lapis lazuli, and rubies, the aforesaid treasures of the miraculous poles, as well as the aforesaid pearls, presented themselves unto the king.5 The benevolent monarch on observing these (supernatural tributes), thus meditated: "My friend Dhammâsóka, and no one else, is worthy of these invaluable treasures: to him I will make presents thereof."

These two monarchs, Devanampiya Tissa and Dhammâsóka, though they were not personally known to each other, were united by the ties of friendship from a long period (preceding).

The king (of Lapká) dispatched, as his ambassadors, these four individuals: viz., his maternal nephew Mahá Ariṭṭha-as the chief of the mission-the brahman (of the Háli mountain), the minister of state (Malla), and the accountant (Tissa), attended by a powerful retinue, and entrusted with these invaluable treasures: viz., the three kinds of gems, the three royal 'palanquin poles, a right-hand chank, and the eight descriptions of pearls.

Embarking on board a vessel at Jambúkola and in seven days prosperously reaching their port of debarkation, and thereafter departing from thence and in seven days having reached Páṭaliputta, they delivered these presents to king Dhammâsóka. That monarch, on seeing these persons and these articles, rejoiced; and thus reflecting within himself "There are no treasures in these parts to be compared to these "-he conferred the office of "sénápati" on Ariṭṭha; he also conferred on the brahman the office of "purohita," on the other minister the office of "daṇḍanayaka," and on the accountant the office of "setthi." Having bestowed presents of no trifling value, and (provided) dwellings for them, he consulted with his own ministers, and settled what the proper presents were to be sent in return: viz., a chowrie (the royal fly flapper), a diadem, a sword of state, a royal parasol (golden) slippers, a head ornament (crown), a golden anointing vase, 10golden sandalwood, "and costly hand towels, which to the last moment they are used (are cleansed by being past through the fire) without being washed; ointments for the body, obtained from the nágas, and 13the clay of Aruna; water from the Anótatta lake, a right-hand chank, containing the water (used at the inauguration of the king) from the stream of the Ganges, and a royal virgin of great personal charms; sundry golden vessels, and a costly howda; the precious aromatic medicinal drugs, "haritaka" and "ámalaka15;" and one

"Many and varied forms of birds and beasts of divers colours appeared thereon." 2" merits." 3 Dele.

4

"(sprung up from the earth): these and."

5 Add, "within seven days (of his inauguration)."

666 delighted."

"a chank with the whorls to the right."

10 "sandalwood of the Hari mountain."

7" chariot."

9 Dele.

12 Dele.

11 66 a crore of cloths that require no washing."

13 46

"Aruņa-coloured clay"; Aruna is a bright red colour resembling the streaks

of light at sunrise.

14"medicinal fruits."

15" and exceedingly precious medicinal drugs."