NAVAMO PARICHCHHEDO.

Mahésí janayi putté dasa, ékanchadhitarań ; sabbajeṭṭhóbhayo náma, Chittánáma kaniṭṭiká.
Passitwá tań wiyákansú bráhmaná mantapáragá, “rajjahétu sútó assá ghátayissati mátulé.”
"Gátessáma kaniṭṭhinti” nichchhité ; bhátarábhayó wárési. Kálé wásésuń géhé tań ékathûnike,
Rannócha sirigabbhéna tassa dwáramakárayuń; antó ṭhapésuń ékancha dásiń, nara satań bahi.
Rúpénummádayi naré diṭṭhamattáwa, sáyató tató “ Ummádachittáti” námań sópapadań labhi.
Sutwána Lank ágamanań Bhaddakachchána déwiyá, mátará choditá, puttá, thapetwékancha dgamuń.
Diswána té Panduwásudewalańkindamágatá, diswána tań kaniṭṭhincha, roditwá sahatdyacha.
Rańṇd sukatasakkárá, rańṇánuńṇdya chárikań charińsu Lańkádípamhi niwásancha yatháruchiń,
Ráména wasitaṭṭhánań Rámagónanti uchchati; Uruweldnurádhánań niwásácha, tatha, tathá.

CHAP. IX.

The queen gave birth to ten sons and one daughter. The eldest of them all was Abhayo; the youngest their sister Chittá.

Certain brahmans, accomplished in the "mantras," and endowed with the gift of divination, having scrutinized her, thus predicted: "Her (Chitta's) son, will destroy his maternal uncles, for the purpose of usurping the kingdom.”

Her brothers proposed, in reply, "Let us put our sister to death." But Abhayo (doubting the truth of the prediction) prevented them.

In due course (when she attained nubile years) they confined her in an apartment built on a single pillar: the entrance to that room they made through the royal dormitory of the king, and placed a female slave attendant within, and (a guard of) one hundred men without. From her exquisite beauty, the instant she was seen, she captivated the affections of men by her fascination. From that circumstance she obtained the appropriate appellation of Ummáda-Chittá (Chittá, the charmer).

The sons of (the Sakya Pandu) having fully informed themselves of the nature of the mission of the princess Baddakchchána to Lanká, and being specially commissioned by their mother (Susimá), they repaired hither, leaving one brother (Gamini with their parents).

Those who had thus arrived, having been presented to Panduwasadéwo, the sovereign of Lanka, they commingled their tears of joy with her's, on their meeting with their sister.

Maintained in all respects by the king, under the royal protection they (travelled) over Lanká, selecting settlements for themselves according to their own wishes. The settlement called Rámagóna was occupied by the prince (who thereby acquired the appellation of) Rámo. In like manner the settlements of Urawélo and Anurádho (by princes who thereby acquired those names). Similarly the villages Wijitto, Dígháyu,

Tatha Wijita-Digháyu-Róhanánań niwásaká, Wijitagámé Dígháyu Róhananticha wúchcharé,
Kárési Anurádhé só wápiń, dakkhiṇató tató, kárápetwá rájagéhań; tattha wásamakappayi,
Mahárájá Panduwásadéwo jetthasutan sakán Abhayan, uparajjamhi, kálé, samabhisichayi,
Dighawussa kumárassa tanayó Dighagámani, sutwá Ummádachittań tań, tassá játakutúhalo,
Gantwápatissagámań tań apassi manujádhipan adá sahóparájéna rájúpaṭṭhánamassa só.
Gawakkhábhimukhaṭtháné tań upechcha thitátu sá diswána Gámaniń, Chitta rattachittáha dásikań :
“Kó ésóti ?” tató sutwá, “mátulassa sutó” ití, dásiń tattha niyójési. Sandhiń katwána, só tató,
Gawakkhamhi wasápetwá, rattiń kukkuṭayantakań áruyiha, chhindayitwána kawátań, téna páwisi.
Táyasaddhiń wasitwána pachchuséyéwa nikkhami ; ewań nichchań wasí tattha, chhiddábháwá apákaṭá.
Sá téna aggahi gabbhań, gabbhó pariņató tató, mátuáróchayí dási, mátá puchchhi sadhitarań,
Rańno drochayi. Rájá ámantetwá sutébruwi “pósiyó sópi amhéhí; déma tasséwa tań” iti.

and Róhana, having been selected for settlements, conferred appellations on Wijitto, Dighayú, and Róhano.

This maharaja Panduwásadévo formed a tank at Anurádho. To the southward thereof, he built a palace. In due course, he installed his eldest son Abhayo, in the dignity of sub-king, and established him there.

Díghagámini, the son of prince Digháyu, having heard of (the transcendent beauty of) Ummáda-Chittá, and conceiving an ardent passion for her, proceeded (attended by two slaves, Gópakachitto and Kalawélo) to Upatissa, and presented himself before the sovereign. He (the king) assigned to him, conjointly with the sub-king, the charge of the royal household.

The aforesaid Chittá, who was in the habit of taking up her station near the door (of her pillared prison) which faced the royal dormitory, having watched this Gamini, inquired of her slave attendant, "Who is that person?" She replied, "The son of thy maternal uncle." Having ascertained this point, she employed the slave in carrying on an intrigue (by sending the prince presents of betel leaves, and receiving from him fragrant flowers and other gifts.)

Subsequently, having made his assignation, desiring that the entrance facing the royal dormitory should be closed; in the night, ascending by an iron ladder, and enlarging a ventilating aperture, by that passage he obtained admission into the apartment. Having passed the night with her, at the very dawn of day, he departed. In this manner he constantly resorted thither. The aperture in the wall remained undetected. By this (intercourse) she became pregnant. Thereupon, her womb enlarging, the slave disclosed the circumstance to the mother. The mother satisfied herself of the fact from her own daughter, and announced the event to the king. The king consulting his sons, said: "He (Gámini) is a person to be protected by us. Let us bestow her on himself. Q

· Puttó ché márayissáma tanti ;" Tassa adańsu tań. Pasútikálé sampatté sútigéhancha páwisi,
Sańkitwa Gopakachittań Káluwélancha dásakań tasmiń kammé nissáy áti Gámaṇiparicháraké,
Té patinnan adanté té rájaputtá aghátayuń. Yakkhá hutwána rakkhinsú ubhó gabbhakumárakań.
Annań upawijaṇṇań sá sallakkhápésí dásiyá Chittá; sá janayí puttań; sá itthipana dhitarań,
Chitta sahassan dapetwá tassáputtań sakampicha, ánápetwa dhitaran tań nipajjápési santiké,
“Dhítá laddháti” sutwána rájá puttá sutá ahuń; mátácha mátumátácha, ubhopana kumárakań.
Mátámahassa námancha jéṭṭhassa matulassucha ékań katwá namakaruń Panḍukábhayan ámakań.
Lańkapáló Panḍuwásadéwó rajjamak árayi tińsa wassáni játamhi mató só Panḍukábhayo.
Tasmin matasmiń manujádhipasmiń, sabbé samágamma narindaputtá tassábhayassábhayadassa bhátu-
rájábhisékań akaruń uláranti.

Sujanappasádasańwégatthaya katé Mahawańsé " Abhay dbhisékó" náma nawamó parichchhédó.

Should it (the child in the womb) prove to be a son, we will put him to death." They (on this compact) bestowed her on him.

When the time for her delivery arrived, she retired to the apartment prepared for her confinement,

The princes doubting whether the slaves Gópakachitto and Kálawélo, who were the adherents of Gámini, could be trusted in this matter, and would give information (as to the sex of the infant), put them to death.

These two persons, transforming themselves into yakkhos, watched over the destiny of the unborn prince.

Chittá had (previously) by the means of her slave, searched out a woman, who was near her confinement. She gave birth to a son, and that woman to a daughter. Chittá entrusting her own son and a thousand (pieces) to her, (sent her away); and causing her daughter to be brought, she reared her in her own family. The princes were informed that a daughter was born; but the mother and maternal grandmother both (knew) that the infant was a prince; and uniting the titles of his grandfather and eldest maternal uncle, they gave him the name of Pandukábhayo,

The protector of Lanká, Panduwasadévo reigned thirty years, dying at the period of the birth of Pandukaábhayo.

At the demise of this sovereign, the sons of that monarch having assembled, they installed her (Chittá's) brother Abhayo, who had been her preserver, in this renowned sovereignty.

The ninth chapter in the Mahawanso, entitled, "the installation of Abhayo," composed both to delight and to afflict righteous men.

DASAMO PARICHCHHEDO.

Ummádachitt áy ánantá dásí ádáya dárakań sumuggé pakkhipitwána Dwáramanḍalakań agá.
Rájaputtácha migawań gatá Tumbarakandaré diswá dasiń: “ kuhiń yási ?” “kimétanticha ?" puchchhisuń.
"Dwáramanḍalakań yámi dhítu mé gulapúwakań," ichcháha “ órópéhíti” rájaputta tamabrawuń.
Chittocha, Kálawélócha tassa rakkháyaniggatá, mahantań súkarań wésań, tań khaṇańyéwa, dassayuń,
Té tań samanubandhinsú. Sá tamádáya tattragá, dárakancha sahassancha dyuttassa adá rahó.
Tasminyéwa diné tassa bhariyá janayi sutań; “yamaké janayi putté bhariyámétí ;” sapositań.
Só sattawassikóchápi tań wijániya mátulá hantuń sarasikilanté dárakécha payójayuń.
Jalaṭṭhań rukkhasusirań jalachchháditachhiddakań nimujjamánó chhiddéna pawisitwá, chirań ṭhitó.
Tató tatthacha nikkhamma, kumáro sésadáraké, upéchcha puchchhiyantópi, wanchitań, ṛéwachóhi, só.
Manussá tattha gantwána, tań sarań pariwáriya. Agatéhi naréhéwa, niwá—

sétwána watthakań, kumáró, wárimogayiha, susiramhi țhito ahu.

Watthak áni ganetwána; máretwá sésadáraké, ganwá áróchayuń, “sabbé dáraká máritá,” iti.

CHAP. X.

At the desire of Ummádachitta, the slave girl (Kumbokatá), taking the infant and placing it in a basket-cradle, departed for the village Doramadala.

The princes who were elk hunting, meeting the slave at Tumbakandura, inquired of her, "Whither art thou going? What is this?" "I am going to Doramadala," she replied, "with some cakes for my daughter." "Set it down," said the princes. At that critical moment, Chitto and Kálawélo, who had attended her for the protection of the prince, presented to the (princes') view the form of a great wild boar. They eagerly gave chase to the animal. She, taking the infant and the thousand pieces, proceeded to the destined place of concealment, and secretly gave them to the person intended to have the charge of them. On that very day, the wife of this herdsman brought forth a son. Giving it out, "My wife has given birth to twin sons," he took charge of him (the prince) also.

When he attained his seventh year, his uncles having ascertained his existence, ordered the boys who resorted to a certain marsh (in his vicinity) for amusement, to be destroyed. There was a hollow tree growing in the waters (of that marsh), having an aperture under water. He was in the habit of diving and entering by this aperture, and of taking up his station frequently there. And when this young prince emerged from thence, on being accosted and questioned by the other boys, he, artfully concealing the deception practised, accounted in some other manner for his (absence).

The people (sent by the princes) having come to that place, surrounded the marsh. The young prince, at the instant these men came, putting on his clothes, and diving under water, placed himself in the hollow of the tree. Counting the number of the clothes (left on the bank), and putting to death the rest of the boys, returning, they reported to the uncles, "All the boys are destroyed." When they had departed, he (the prince) returned to his

Gatésú tésú, só gantwá, áyuttakagharań sakań wasań, assásikó téna, ahu dwádasa wassikó.
Puna sutwána jiwantań kumarań tassu mátulá, tattha gópálaké sabbé márétuń sanniyójayuń.
Tasmin aháni gópálá laddhań ékań chatuppadań, aggiń áharituń, gámań pésésuń, tań kumárakań.
Só gantwa gharamayuttaputtakań yéwa pésayí “pádárujanti mé; néhé, aggiń gópálasantikań.”
Tattha angáramańsancha khádissasi tuwań" iti ; nési só; tańwachasosutwá aggiń gópálasantikań.
Tasmin khané pésitá té parikkhipiya márayuń sabbé gópé, márayitwá mútulánań niwédayuń.
Tató sólasawassan tań wijánińsucha mátulá. Mátá sahassanchádási tussa rakkhancha ádisiń,
Ayuttó mátusandésań sabbań tassa niwédiya, datwádisiń, sáhassancha pésési Panḍulantikań.
Pandulabráhmanó náma bhógawá, wédapáragó, dakkhinasmiń disábhágé wasi Panḍulagámaké.
Kumáró tattha gantwána passí Panḍulahráhmanań: “twań Panḍukábhayo, táta ;" iti puchchhiya; wyákaé.

Tassa katwána sakkárań áha “rájá bhawissasi; samasattati wassáni rajjań twań karayissasi ;"

46

‹ Sippań uggánha, tátá ti,” sippuggahanamakárayi, Chandéna tassa putténa khippań sippań samápitań.

home, the house of the confidential herdsman; and living under his protection, attained his twelfth year.

At a subsequent period, hearing that the prince was in existence, his uncles again gave orders to destroy all the herdsmen in the village (Doramadala). On the day (appointed for the massacre) the herdsmen having succeeded in killing a wild quadruped, sent this prince to the village, to bring some fire. He going home and complaining, "I am leg-wearied," and saying, "take some fire to the herdsmen, there thou wilt eat roasted meat;" sent the confided herdsman's own son. That youth on being told this story, carried the fire to the place where the herdsmen were. surrounding them, put them to death. the same to the uncles.

At that instant, the men who had been sent
Having destroyed all the herdsmen, they reported

Thereafter the uncles again obtained information regarding him in his sixteenth year. The mother sent one thousand pieces (of money) for his use, with written directions (regarding her son). The confided herdsman having explained to him the contents of his mother's letter, and putting him in possession of the thousand pieces and of the written instructions, (pursuant to these instructions) consigned him to the guardianship of Pandulo.

The said Pandulo, who was a wealthy brahman, and a proficient in the "vebédos," resided to the southward, in the village Pandulo. The prince having proceeded thither, presented himself to that brahman Pandulo: he inquired, "Child, art thou Pandukabhayo?" On being answered (in the affirmative), receiving him with every mark of attention, he thus predicted (his fate): "Thou wilt be king. Thou wilt reign full seventy years; " and adding, "My child, thou shouldest acquire every accomplishment," he taught him those (his acquirements) simultaneously with his (the brahman's) son Chando, and he rapidly perfected his education.