The profoundly wise (inspired) priests had theretofore orally perpetuated the text of the Pitakattaya and their Atthakatha. At this period, these priests, foreseeing the perdition of the people (from the perversions of the true doctrines) assembled ; and in order that religion might endure for ages, recorded the same in books.

In the reign of the rája Mahanámo, between A. D. 410 and 432, Buddhaghóso transposed the Singhalese Atthakatha also, into Páli. The circumstance is narrated in detail in the thirty seventh chapter of the Mahawanso, p. 250.

This Páli version of the Pitakattaya and of the Atthakatha, is that which is extant now in Ceylon ; and it is identically the same with the Siamese and Burmese versions. In the appendix will be seen a statement of the divisions, and subdivisions, contained in the Pitakattaya. A few of these subdivisions are not now to be obtained complete in the chief temples of Kandy, and are only to be found perfect, among those fraternities in the maritime districts, who have of late years derived their power of conferring ordination from the Burmese empire; and they are written in the Burmese character.

The identity of the buddhistical scriptures of Ceylon with those of the eastern peninsula is readily accounted for, independently of the consideration that the missions for the conversion of the two countries to buddhism, originally proceeded to these parts at the same time, and from the same source; viz. at the close of the third convocation, as stated in the twelfth chapter of the Mahawanso: for Buddhaghósó took his Páli version of those scriptures, after leaving Ceylon, to the eastern peninsula. This circumstance is noticed even in the "essai sur le páli par Messieurs Burnouf and Lassen;" though, at the same time, those gentlemen have drawn two erroneous inferences; first, that buddhism was originally introduced by Buddhaghósó into Pegu; and, secondly, that his resort to the eastern peninsula was the consequence of his expulsion from India under the persecutions of the bráhmans.

Passons maintenant dans la presqú île au-delà du Gange, et cherchons-y le date de l'etablissement du bouddhisme, et, avec lui, du páli et de l'ecriture. Nous n'avons plus ici l'avantage de nous appuyer sur un texte original, comme pour l'histoire cingalaise. Car, bien que les Barmans possédent, dit-on, des livres historiques fort étendus, nul, que nous sachions, n'a encore été traduit dans aucune langue d'Europe; nous sommes donc réduits aux témoignages souvent contradictoires des voyageurs. Suivant le P. Carpanus, l'histoire des Bramans appelée Mahárazoen (mot sans doute derivé du sanskrit Maharadja), rapporte que les livres et l'écriture palis furent apportes de Ceylan au Pegu, par un brahmane nommé Bouddhaghosa (voix de Bouddha) l'an 940 de leur ére sacrée, c'est-a-dire, l'an 397 de la notre. Cette date nous donne pour le commencement de l'ère sacrée des Barmans, l'an 543 avant J.-C., l'année même de la mort de Bouddha, suivant la chronologie cingalaise.

Il n'est pas etonnant que les habitans de la presqu'île s'accordent en ce point avec les cingalaise, puisque c'est d'eux qu'ils disent avoir reçu leur culte. Il est cependant permis de remarquer que leur temoignage sert encore de confirmation à la date de la mort de Bouddha (543 ans avant J. C.) que nous avons choisie entre toutes celles que nous offraient les diverses autorités. Celle de l'introduction du bouddhisme au Pegu, l'an 397 de notre ère, s'accorde egalement avec les dates qui ont été exposées et discutées plus haut. On a vu, en effet que les livres bouddiques écrits en páli, existaient a Ceylan, vers 407 de J. C., ce qui ne dit pas que cette langue n'ait puy être connue antérieurement. Le páli a donc pu rigoureusement être portê de là dans la presqu'ile au-delà du Gange, l'an 397 de notre ère. D'ailleurs, le voyage de Bouddhaghosa se rattache a l'histoire generale de culte, de Bouddha dans l'Inde; car à l'époque où il a eu lieu la lutte du brahmanisme contre le bouddhisme s'achevait par la defaite de celui-ci, et nous avons vu le dernier patriarche du culte proscrit quitter alors l'Inde pour toujours. It will be observed, that the date mentioned here, does not accurately accord with that of the Mahawanso. Mahanámo, the sovereign of Ceylon at the time of Buddhaghóso's visit, came to the throne A. D. 410, and he reigned twenty two years. The precise extent, however, of this trifling discrepance cannot be ascertained, as the date is not specified of either Buddhaghóso's arrival at. or departure from, this island.

The subsequent portions of the Mahawanso contain ample evidence of the frequent intercourse kept up, chiefly by means of religious missions, between the two countries, to the close of the work. A very

valuable collection of Pali books was brought to Ceylon, by the present chief of the cinnamon department, George Nadoris, modliar, so recently as 1812. He was then a buddhist priest, and had proceeded to Siam for the purpose of obtaining from the monarch of that buddhist country, the power (which a Christian government could not give him) of conferring ordination on other castes than the wellála; to whom the Kandyan monarchs, in their intolerant observance of the distinctions of caste, had confined the privilege of entering into the priesthood.

The contents of these Pitakattaya and Atthakatha, divested of their buddhistical inspired character. may be classed under four heads.

1. The unconnected and desultory references to that undefined and undefinable period of antiquity, which preceded the advent of the last twenty four Buddhos. L.

2. The history of the last twenty four Buddhos, who appeared during the last twelve buddhistical regenerations of the world.

3. The history from the last creation of the world, containing the genealogy of the kings of India, and terminating in B. c. 543.

4. The history from B. c. 543 to the age of Buddhaghósó, between A. D. 410 and 432.

With these ample and recently revised annals, and while the Singhalese Atthakatha of the Pitakattaya, and various Singhalese historical works, were still extant, Mahanámo théro composed the first part of the Mahawanso. It extends to the thirty seventh chapter, and occupies 119 pages of the talipot leaves of which the book is formed. He composed also a Tíká, or abridged commentary on his work. It occupies

329 pages. The copy I possess of the Tíká in the Singhalese character, is full of inaccuracies; while

a Burmese version, recently lent to me by Nadoris modliar, is almost free from these imperfections.

The historian does not perplex his readers with any allusion to the first division of buddhistical history. In the second, he only mentions the names of the twenty four Buddhos, though they are farther noticed in the Tíká. In the third and fourth, his narrative is full, instructive, and interesting.

He opens his work with the usual invocation to Buddho, to the explanation of which he devotes no less than twenty five pages of the Tíka. Without stopping to examine these comments, I proceed to his notes on the word "Mahawanso."

"Mahawanso" is the abbreviatio of "Mahantanan wanso;" the genealogy of the great. It signifies both pedigree, and inheritance from generation to generation; being itself of high import, either on that account, or because it also bears the two above significations; hence "Mahawanso."

What that Mahawanso contains (I proceed to explain). Be it known, that of these (i. e. of the aforesaid great) it illustrates the genealogy, as well of the Buddhos and of their eminently pious disciples, as of the great monarchs commencing with Mahasammato. It is also of deep import, in as much as it narrates the visits of Buddho (to Ceylon). Hence the work is (Mahá) great. It contains, likewise, all that was known to, or has been recorded by, the pious men of old, connected with the supreme and well defined history of those unrivalled dynasties (“wanso "). Let (my hearers) listen (to this Maháwanso). Be it understood, that even in the (old) Atthakatha, the words " Dípatthutiya sádhusakkatan" are held as of deep import. They have there (in that work) exclusive reference to the visits of Buddho, and matters connected therewith. On this subject the ancient historians have thus expressed themselves: "I will perspicuously set forth the visits of Buddho to Ceylon; the arrival of the relic and of the bo-tree; the histories of the convocations, and of the schisms of the théros; the introduction of the religion (of Buddho) into the island; and the settlement and pedigree of the sovereign (Wijayo)." It will be evident, from the substance of the quotations here made, that the numerical extent of the dynasties (in my work) is exclusively derived from that source: (it is no invention of mine).

Thus the title "Mahawanso" is adopted in imitation of the history composed by the fraternity of the Maháwiháro (at Anuradhapura). In this work the object aimed at is, setting aside the Singhalese language, in which (the former history) is composed, that I should sign in the Mágadhi. Whatever the matters may be, which were contained in the Atthakathá

without suppressing any part thereof, rejecting the dialect only, I compose my work in the supreme Mágadhi language, which is thoroughly purified from all imperfections. I will brilliantly illustrate, then, the Mahawanso, replete with information on every subject, and comprehending the amplest detail of all important events; like unto a splendid and dazzling garland, strung with every variety of flowers, rich in color, taste, and scent.

The former historians, also, used an analogous simile. They said, "I will celebrate the dynasties ("wanso ") perpetuated from generation to generation; illustrious from the commencement, and lauded by many bards: like unto a garland strung with every variety of flowers: do ye all listen with intense interest."

After some further commentaries on other words of the first verse, Mahanámo thus explains his motives for undertaking the compilation of his history, before he touches on the second. Thus I, the author of the Mahawanso, by having rendered to religion the reverence due thereto, in my first verse, have procured for myself immunity from misfortune. In case it should be asked in this particular place, "Why, while there are Mahawansos composed by ancient authors in the Singhalese language, this author has written this Palapadóru-wanso ?" in refutation of such an unmeaning objection, I thus explain the advantage of composing the Palapadóru-wanso; viz., that in the Mahawanso composed by the ancients, there is the defect, as well of prolixty, as af brevity. There are also (other) inaccuracies deserving of notice. Avoiding these defects, and for the purpose of explaining the principle on which the Palapadóru-wanso I am desirous of compiling, is composed, I proceed to the second verse.

On the twenty four Buddhos, Mahanámo comments at considerable length in his Tíká. In some instances those notes are very detailed, while in others he only refers to the portions of the Pitakattaya and Atthakatha from which he derives his data. It will be sufficient in this condensed sketch, that I should furnish a specification of the main points requisite to identify each Buddho, and to notice in which of the regenerations of the world each was manifested, reckoning back from the present kappo or creation.

The following particulars are extracted from the "Buddhawansadésaná," one of the subdivisions of the Suttapitaká, of the Pitakattaya.

The twelfth kappo, or regeneration of the world, prior to the last one, was a "Sáramando kappo," in which four Buddhos appeared. The last of them was the first of the twenty four Buddhos above alluded to: viz.,

1. Dipankaro, born at Rammawatínagara. His parents were Sudhéwo rája and Sumédháya déwi. He, as well as all the other Buddhos, attained buddhohood at Uruwéláya, now called Buddhaghya. His bo-tree was the "pipphala." Gótamo was then a member of an illustrious bráhman family in Amarawatínagara.

The eleventh regeneration was a "Sárakappo" of one Buddho.

2. Kondanno, born at Rammawatínagara. Parents, Sunanda rája and Sujatadéwi. His bo-tree, the "sálakalyána." Gótamo was then Wijitáwi, a chakkawati raja of Chandawatínagara in Majjhimadésa.

The tenth regeneration was a "Saramando kappo" of four Buddhos.

3. Mangalo, born at Uttaranagara in Majjhimadésa. Parents, Uttararája and Uttaradéwi. His bo-tree, the "nága." Gótamo was then a bráhman named Suruchi, in the village Siribráhmano.

4. Sumano, born at Mékhalánagara. Parents, Sudassano maharaja and Sirimádéwi. His bo-tree, the "nága." Gótamo was then a Nága rája named Atulo.

5. Réwato, born at Sudhannawatínagara. Parents, Wipalo maharaja and Wipuladéwi. His bo-tree, the "nága." Gótamo was then a bráhman versed in the three wédos, at Rammawatínagara.

6. Sóbhito, born at Sudhammanagara. His parents bore the name of that capital. His bo-tree, the “nága." Gótamo was then a bráhman named Sujáto, at Rammawatí

The ninth regeneration was a "Warakappo" of three Buddhos.

7. Anómadassi, born at Chandawatínagara. Parents, Yasaworója and Yasódarárádéwi. His bo-tree, the "ajjuna." Gótamo was then a Yakkha rája.

8. Padumo, born at Champayánagara.

Pare nts, Asamo maharája and Asamadéwi. the "sónaka." Gótamo was then a lion, the king of animals.

His bo-tree,

9. Nárado, born at Dhammawatínagara. Parents, Sudhéwo maharaja and Anópamádéwi. His bo-tree, the “sónaka." Gótamo was then a tápaso in the Himawanto country.

The eighth regeneration was a "Sarakappo" of one Buddho.

10. Padumuttaró, born at Hansawatinagara. Parents, Anuruló rája and Sujátadówi. His bo-tree, the "salala." Gótamo was then an ascetic named Jatilo.

The seventh regeneration was a "Mandakappo" of two Buddhos.

11. Sumédo, born at Sudassananagara.

Parents bore the same name. His bo-tree, the "nipa."

Gótamo was then a native of that town, named Uttaro.

12. Sujáto, born at Sumangalanagara. Parents, Uggato rája and Pabbawatidéwi. His bo-tree, the "wélu." Gótamo was then a chakkawati rája.

The sixth regeneration was a "Warakappo," of three Buddhos.

13. Piyadassi, born at Sudannanagara. Parents, Sudata maharaja and Subaddhádéwi. His bo-tree, the "kakudha." Gótamo was then a bráhman named Kassapo, at Siri wattanagara.

14. Atthadassi, born at Sónanagara. Parents, Ságara rája and Sudassanadéwi. His bo-tree, the "champa." Gótamo was then a bráhman named Susimo.

15. Dhammadassi, born at Surananagara. Parents, Saranamahá rája and Sunandadéwi. His bo-tree. the "bimbajála." Gótamo was then Sakko, the supreme of déwos.

The fifth regeneration was a "Sárakappo," of one Buddho.

16. Siddhatho, born at Wibháranagara. Parents, Udéni maharája and Suphasadéwi. His bo-tree. the "kaniháni." Gótamo was a bráhman named Mangalo.

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The fourth regeneration was a "Mandakappo," of two Buddhos.

17. Tisso, born at Khémanagara. Parents, Janasando rája and Padumádéwi. His bo-tree, the assana." Gótamo was then Sujáto raja at Yasawatínagara.

18. Phusso, born at Kási. Parents, Jayaséno rája and Siremaya déwi. His bo-tree, the "amalaka.” Gótamo was then Wijitáwi, an inferior rája.

The third regeneration was a "Sarakappo," of one Buddho.

19. Wipassi, born at Bandhuwatínagara. Parents bore the same name. His bo-tree, the "pátali.” Gótamo was then Atulo rája.

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The last regeneration was a Mandakappo," of two Buddhos.

20. Sikhi, born at Arunawattinagara. Parents, Arunawattirája and Paphawattidéwi. His bo-tree. the "pundariko." Gótamo was then Arindamo rája at Paribhuttanagara.

21. Wessabhu, born at Anúpamanagara. Parents, Suppalittha maharaja and Yasáwatidéwi. His bo-tree, the "sála." Gótamo was then Sadassano raja of Sarabhawatinagara.

The present regeneration is a " Mahabadda kappo," of five Buddhos.

22. Kakusando, born at Khémawatínagara. Parents, Aggidatto, the porahitto bráhman of Khémarája, and Wisákhá. His bo-tree, the "sirisa," Gótamo was then the afo resaid Khémarája.

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23. Konágamano, born at Sóbhawatinagara. Parents, a bráhman named Yannadattho and Uttará. His bo-tree, the "udumbara." Gótamo was Pabbato rája (the mountain monarch) at Mithila.

24. Kassapo, born at Báránasinagara. Parents, the brahman Brahmadatto and Dhanawati. His bo-tree, the "nigrodha." Gótamo was a brahman named Jótipálo at Wappulla.

Gótamo is the Buddho of the present system, and Mettéyyo is still to appear, to complete the number of the present "Mahábadda kappo."

The Buddhos of this kappo, Gótamo excepted, are represented to have appeared in the long period which intervened between the reigns of Néru and Makhádéwo. The recession to an age so immeasurably and indefinitely remote is a fiction, of course, advisedly adopted, to admit of the intervention of an "abuddhotpádo," with its progressive decrease and readjustment of the term of human life; which, according to the buddhistical creed, precedes the advent of each supreme Buddho. The Mahawanso does not attempt to give the designations of these preposterous series of monarchs, who are stated to have reigned during that interval; but the Pitakattaya and the Atthakatha do contain lists of the names of all the rájas of the smaller, and of the initial rájas of the larger, groups. Whenever these buddhistical genealogical materials are tabularized and graduated, on the principle applied to the hindu genealogies, they will probably be found to accord with them to a considerable degree; making due allowance for the variation of appellations made by either sect, in reference to, or in consequence of, events and circumstances connected with their respective creeds.

In reference to the twelfth verse, the Tíká explains that the name Uruwélaya,-the present Buddhagya, where the sacred bo-tree still stands, and at which place several inscriptions are recorded, some of which have been translated and published in the Asiatic Researches and Journals,—is derived from "Urú" (sands) and "weláyá" (mounds or waves); from the great mounds or columns of sand which are stated to be found in its vicinity, and which have attracted the attention of modern travellers also.

I shall only notice further, in regard to the first chapter, that the isle of Giridípo is mentioned as being on the south east coast of Ceylon, and is represented to abound in rocks covered with enormous forest trees. The direction indicated, points to the rocks nearly submerged, which are now called the Great and Little Basses. But as speculation and hypothesis are scrupulously avoided in my present sketch, I abstain from further comment on this point.

Mahiyangano, the spot on which Buddho alighted in his first visit to Ceylon, is the present post of Bintenne, where the dágoba completed by Dutthagamini still stands. Sélasumano, or Sumanakúto, is Adam's peak. The position of Nágadípo, the scene of Buddho's second visit, I am not able to identify. It is indicated to have been on the north western coast of the island. The alleged impression of Buddho's foot on Adam's peak; the dágoba constructed at Kalyáni, near Colombo; as well as the several dágobas built at Anuradhapura, and at Dhígawápi, and the bo-tree subsequently planted at Anuradhapura; together with the numerous inscriptions, the more modern of which alone have yet been decyphered,-are all still surviving and unobliterated evidences confirmatory of Gótamo's three visits to Ceylon.

In opening the second chapter, Mahanamo supplies detailed data touching several of Gótamo's incarnations, prior to his manifestation in the person of Mahásammato, the first monarch of this creation. I shall confine myself to a translation of the portion of the commentary which treats of that particular incarnation. It will serve to assimilate his production or manifestation, by "opapátika" or apparitional birth, with the hindu scheme of the origination of the solar race.