At the close of that existence (in the Brahma world) he was regenerated a man, at the commencement of this creation, by the process of " opapátika." From the circumstance of mankind being then afflicted with unendurable miseries, resulting from the uncontrolled state of the sinful passions which had been engendered, as well as from the consternation created by the murder, violence, and rapine produced by a condition of anarchy, a desire manifested itself among men to live subject to the control of a ruler. Having met and consulted together, they thus petitioned unto him (the Buddho elect), "O great man! from henceforth it belongs to thee to provide for our protection and common weal." The whole human race having assembled and come to this decision, the appellation was conferred on him of " Mahásammato,” “the great elect."

Valuable as the comments are on the genealogy of the Asiatic monarchs-the descendants and successors of Mahásammato,-they are still only abridged and insulated notes deduced (as already noticed) from the Pitakattaya and the Atthakatha; to which justice would not be done in this limited sketch of the buddhistical annals. As a proof, however of Mahanamo's general rigid adherence to the data from which his history is compiled, I may here advert to one of the instances of the care with which he marks every departure, however trivial, from the authorities by which he is otherwise guided. He says, in reference to the twenty eight kings mentioned in the 6th verse : "In the Atthakatha composed by the Uttarawiháro priests, omitting Chétiyo, the son of Upacharako, and representing Muchalo to be the son of Upacharako, it is stated that there were only twenty seven rájas, whose existence extended to an asankya of years."

In reference to these genealogies, I shall now only adduce the following extracts from the Tíká, containing the names of the capitals at which the different dynasties reigned; and giving a distinct account of Okkáko, (Ixkswaku of the hindus) and of his descendants, as well as the derivation of the royal patronymic "Sakya,”—to which no clue could be obtained in hindu annals; but which is nearly identical with the account extracted by Mr Csoma de Koros from the Tibetan "Káhgyur," and published in the Bengal Asiatic Journal of August, 1833.

Those nineteen capitals were,—) -Kusáwati, Ayójjhápura, Báránasi, Kapila, Hatthipura, Ekachakkhu, Wajirawutti, Madhura, Aritthapura, Indapatta, Kósambi, Kannagóchha, Rojá, Champá, Mithila, Rájagaha, Takkasillá, Kusnárá, Támalittí. The eldest son of Okkáko was Okkákamukho. The portion of the royal dynasty from Okkákamukkho to Suddhódano, (the father of Gótamo Buddho) who reigned at Kapila, was called the Okkáko dynasty. Okkáko had five consorts, named Hatthá, Chittá, Jantu, Pálini, and Wisákhá. Each had a retinue of five hundred females. The eldest had four sons, named, Okkákamukho, Karakando, Hatthinéko, and Nipuro; and five daughters, Piyá, Sapiyá, Anandá, Sananda', and Wiyitaséna'. After giving birth to these nine children she died, and the rája then raised a lovely and youthful princess to the station of queen consort. She had a son named Jantu, bearing also his father's title. This infant on the fifth day after his nativity was presented to the ra'ja, sumptuously clad. The delighted monarch promised to grant any prayer of her's (his mother) she might prefer. She, having consulted her relations, prayed that the sovereignty might be resigned to her son. Enraged, he thus reproached her: "Thou outcast, dost thou seek to destroy my (other) children?" She, however, taking every private opportunity of lavishing her caresses on him, and reproaching him at the same time, with "Ra'ja! it is unworthy of thee to utter an untruth;" continued to importune him. At last, the king assembling his sons, thus addressed them: "My beloved, in aa unguarded moment, on first seeing your younger brother Jantu, I committed myself in a promise, to his mother. She insists upon my resigning, in fulfilment of that promise, the sovereignty to her son. Whatever may be the number of state elephants and state carriages ye may desire; taking them, as well as a military force of elephants, horses, and chariots, depart. On my demise, return and resume your rightful kingdom." With these injunctions he sent them forth, in the charge of eight officers of state. They, weeping and lamenting, replied, "Beloved parent, grant us forgiveness for any fault (we may have committed.") Receiving the blessing of the ra'ja, as well as of the other members of the court, and taking with them their sisters who had also prepared to depart, having announced their intention to the king in these words, "We accompany our brothers," they quitted the capital with their army, composed of its four constituent hosts. Great crowds of people, convinced that on the death of the king they would return to resume their right, resolved to adhere to their cause, and accompanied them in their exile

On the first day, this multitude marched one yojana only; the second day, two; and the third day, three yojanas. The princes thus consulted together: "The concourse of people has become very great: were we to subdue some minor raʼja, and take his territory; that proceeding also would be unworthy of us. What benefit results from inflicting misery on others? Let us, therefore, raise a city in the midst of the wilderness, in Jambudípo." Having decided accordingly, repairing to the frontier of Himawanto, they sought a site for their city.

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At that period, our Bodhisatto, who was born in an illustrious braʼhman family, and was called Kapilo braʼhman, leaving that family, and assuming the sacerdotal character in the "Isi" sect, sojourned in the Himawanto country in a "pannasaʻla " (leaf hut) built on the borders of a pond, in a forest of sal trees. This individual was endowed with the gift called the bhomilakkhanan ;" and could discern good from evil, for eighty cubits down into the earth, and the same distance up into the air. In a certain country, where the grass, bushes, and creepers had a tendency in their growth, taking a southerly direction then to face the east: where lions, tigers, and other beasts of prey, which chased deer and hog; and cats and snakes, which pursued rats and frogs, on reaching that division, were incapacitated from persevering in their pursuit; while, on the other hand, each of the pursued creatures, by their growl or screech only, could arrest their pursuers; there this (Kapila Isi,) satisfied of the superiority of that land, constructed this pannasaʼla.

On a certain occasion, seeing these princes who had come to his hut, in their search of a site for a city, and having by inquiring ascertained what their object was; out of compassion towards them, he thus prophesied : "A city founded on the site of this pannasa'la will become an illustrious capital in Jambudípo. Amongst the men born here, each will be able to contend with a hundred or a thousand (of those born elsewhere). Raise your city here, and construct the palace of your king on the site of my pannasaʼla. On being established here, even a chanda'lo will become great like unto a Chakkawatti ra'ja." "Lord!" observed the princes, "will there be no place reserved for the residence of Ayyo?" "Do not trouble yourselves about this residence of mine: building a pannasa'la for me in a corner, found your city, giving it the name 'Kapila."" They, conforming to his advice, settled there.

The officers of state thus argued: "If these children had grown up under their father's protection, he would have formed matrimonial alliances for them; they are now under our charge:" and then addressed themselves on this subject to the princes. The princes replied: “We see no royal daughters equal in rank to ourselves; nor are there any princes of equal rank to wed our sisters. By forming unequal alliances, the children born to us, either by the father's or mother's side, will become degraded by the stain attached to their birth; let us therefore form matrimonial alliances with our own sisters" Accordingly, recognizing in their eldest sister the character and authority of a mother, in due order of seniority (the four brothers) wedded (the other four sisters).

On their father being informed of this proceeding, he broke forth (addressing himself to his courtiers) into this exultation; "My friends, most assuredly they are 'sa'kya'.' My beloved, by the most solemn import of that term, they are unquestionably sa'kya'," (powerful, self-potential).

From that time, to the period of king Suddhódano, all who were descended (from those alliances) were (also) called Sa'kya'. As the city was founded on the site where the bra'hman Kapilo dwelt, it was called Kapilanagara.

The account of the first covocation on religion, after Gótamo's death, is so clearly and beautifully given in the third chapter, that no explanatory comments are requisite from me. For detailed particulars regarding the construction of the convocation hall at Rájagaha, and the proceedings held therein, the Tíká refers to the Samantapásada Atthakatha on the Díghánikáyo, and the Sumangala wilásini

Attakatthá.

The fourth and fifth chapters are the most valuable in the Mahawanso, with reference to the chronology of Indian history. It will be observed that in some respects, both in the names and in the order of succession, this line of the Mágadha kings varies from the hindu genealogies.

Reserving the summing up of the chronological result till I reach the date at which the Indian history contained in the Mahawanso terminates, I shall proceed to touch on each commentary which throws any light on that history, in the order in which it presents itself, in that interval.

The first of the notes I shall select, contains the personal history of Susunágo, who was raised to the throne on the deposition of Nágadásako. With the exception of a somewhat far-fetched derivation

suggested of that usurper's name, the account bears all the external semblance of authenticity. This note is interesting in more than one point of view. It describes the change in the Magadha dynasty to have proceeded from the deposition, and not from the voluntary abdication, of Nágadásako. It, likewise, is not only corroborative of the tolerance of courtesans in the ancient social institutions of India, which was, I believe, first developed by professor Wilson's translation of the hindu plays; but shows also that there was an office or appointment of "chief of courtesans," conferred and upheld by the authority of the state. Professor Wilson thus expresses himself in his essay on the dramatic system of the hindus, on this point. "The defective education of the virtuous portion of the sex, and their consequent uninteresting character, held out an inducement to the unprincipled members, both of Greek and Hindu society, to rear a class of females, who should supply those wants which rendered home cheerless, and should give to men hetera or female friends, and associates in intellectual as well as in animal enjoyment. A courtesan of this class inspired no abhorrence she was brought up from her infancy to the life she professed, which she graced by her accomplishments, and not unfrequently dignified by her virtues. Her disregard of social restraint was not the voluntary breach of moral, social, or religious precepts: it was the business of her education to minister to pleasure; and in the imperfect system of the Greeks, she committed little or no trespass against the institutes of the national creed, or the manners of society. The Hindu principles were more rigid; and not only was want of chastity in a female a capital breach of social and religious obligations, but the association of men with professed wantons was an equal violation of decorum, and, involving a departure from the purity of caste, was considered a virtual degradation from rank in society. In practice, however, greater latitude seems to have been observed; and in the " Mrichchakatí" a brahman, a man of family and repute, incurs apparently no discredit from his love for a courtesan. A still more curious feature is, that his passion for such an object seems to excite no sensation in his family, nor uneasiness in his wife; and the nurse presents his child to his mistress, as to its mother; and his wife, besides interchanging civilities (a little coldly, perhaps, but not compulsively), finishes by calling her sister,' and acquiescing therefore in her legal union with her lord. It must be acknowledged that the poet has managed his story with great dexterity, and the interest with which he has invested his heroine, prevents manners so revolting to our notions, from being obtrusively offensive. No art was necessary, in the estimation of a hindu writer, to provide his hero with a wife or two, more or less; and the acquisition of an additional bride is the ordinary catastrophe of the lighter dramas."

The following is a literal translation of the note in question, in the Tíka'.

Who is this statesman named Susunágo? By whom was he brought up? He was the son of a certain Lichchawi ra'ja of Wésáli. He was conceived by a courtesan (“Naggarasóbhiní," literally "a beauty of the town") and brought up by an officer of state. The foregoing is recorded in the Atthakathá of the priests of the Uttarawiháro (of Anuradhapura). Such being the case, and as there is no want of accordance between our respective authorities, I shall proceed to give a brief sketch of his history.

Upon a certain occasion, the Lichchawi rájas consulted together, and came to the resolution, that it would be prejudicial to the prosperity of their capital, if they did not keep up the office of "Naggarasóbhini thárantaran" (chief of courtesans). Under this persuasion, they appointed to that office a lady of unexceptionable rank. One of these rájas, receiving her into his own palace, and having lived with her, there, for seven days, sent her away. She had then conceived unto him. Returning to her residence, she was delivered, after the ordinary term of pregnancy. The issue proved to be an abortion. Deeply afflicted, and overwhelmed with shame and fear, causing it to be thrown into a basket, carefully covered with its lid, and consigning it to the care of a female slave, she had it placed, early in the morning, at the Sankharatanan (where all the rubbish and sweepings of a town are collected). The instant it was deposited there (by the slave), a certain nágarája, the tutelar of the city, observing it, encircling it in its folds and sheltering it with its hood, assumed a conspicuous position. The people who congregated there, seeing (the snake), made the noise “su,” “su,” (to frighten it away); and it disappeared Thereupon a person who had approached the spot, opening (the basket) and examining it, beheld the abortion matured into a male child, endowed with the most perfect indications of greatness. On making this discovery, great joy was evinced. A certain chief who participated in this exultation, taking charge of the infant removed him to his house; and on the occasion of conferring a name on him, in reference to the shouts of "su," "su," above described, and to his having been protected by the nágarája, conferred on him the name of "Susunágo."

L

From that time protected by him (the chief), and in due course attaining the wisdom of the age of discretion, he became an accomplished achárayo; and among the inhabitants of the capital, from his superior qualifications, he was regarded the most eminent person among them. From this circumstance, when the populace becoming infuriated against the rája Nágadásako deposed him, he was inaugurated monarch, by the title of Susunágo rája.

In the tenth year of the reign of Kálásóko, the son and successor of Susunágo, a century had elapsed from the death of Gótamo, and the second convocation on religion was then held, under that monarch's auspices, who was a buddhist, at Wésáli;-his own capital being Pupphapura. The fourth chapter contains the names of the sovereigns, and the term of their respective reigns during that period, as well as the circumstances under which the second convocation originated, and the manner in which it was conducted. The Tíká contains some important comments on the "schisms" with which the fifth chapter commences. Not to interrupt the continuity of the historical narrative of India, I shall proceed with the translation of the notes on the Nandos, and on Chandagutto and his minister Chánakko. regret that want of space prevents my printing the text of these valuable notes. I have endeavoured to make the translation as strictly literal as the peculiarities of the two languages would admit.

I

Subsequent to Kálásóko, who patronised those who held the second convocation, the royal line is stated to have consisted of twelve monarchs to the reign of Dhamma'sóko, when they (the priests) held the third convocation. Kálasóko's own sons were ten brothers. Their names are specified in the Atthakatha. The appellation of "the nine Nandos" originates in nine of them bearing that patronymic title

The Atthakatha' of the Uttarawiha'ro priests sets forth that the eldest of these was of an extraction (maternally) not allied (inferior) to the royal family; and that he dwelt in one of the provinces: it gives also the history of the other nine. I also will give their history succinctly, but without prejudice to its perspicuity.

In aforetime, during the conjoint administration of the (nine) sons of Ka'la'sóko, a certain provincial person appeared in the character of a marauder, and raising a considerable force, was laying the country waste by pillage. His people, who committed these depredations on towns, whenever a town might be sacked, seized and compelled its own inhabitants to carry the spoil to a wilderness, and there securing the plunder, drove them away. On a certain day, the banditti who were leading this predatory life having employed a daring, powerful, and enterprizing individual to commit a robbery, were retreating to the wilderness, making him carry the plunder. He who was thus associated with them, inquired: "By what means do you find your livelihood ?" "Thou slave," (they replied) "we are not men who submit to the toils of tillage, or cattle tending. By a proceeding precisely like the present one, pillaging towns and villages, and laying up stores of riches and grain, and providing ourselves with fish and flesh, toddy and other beverage, we pass our life jovially in feasting and drinking." On being told this, he thought: "This mode of life of these thieves is surely excellent: shall I, also, joining them, lead a similar life ?" and then said, “I also will join you, I will become a confederate of your's. Admitting me among you, take me (in your marauding excursions)." They replying " sádhu," received him among them.

On a subsequent occasion, they attacked a town which was defended by well armed and vigilant inhabitants. As soon as they entered the town the people rose upon and surrounded them, and seizing their leader, and hewing him with a sword, put him to death. The robbers dispersing in all directions repaired to, and reassembled in, the wilderness. Discovering that he (their leader) had been slain; and saying. "In his death the extinction of our prosperity is evident: having been deprived of him, under whose control can the sacking of villages be carried on? even to remain here is imprudent: thus our disunion and destruction are inevitable:" they resigned themselves to desponding grief. The individual above mentioned, approaching them, asked: "What are ye weeping for ?" On being answered by them, "We are lamenting the want of a valiant leader, to direct us in the hour of attack and retreat in our village sacks;" "In that case, my friends, (said he) ye need not make yourselves unhappy; if there be no other person able to undertake that post, I can myself perform it for you; from henceforth give not a thought about the matter." This and more he said to them. They, relieved from their perplexity by this speech, joyfully replied “saʼdhu ;" and conferred on him the post of chief.

From that period proclaiming himself to be Nando, and adopting the course followed formerly (by his predecessor), he wandered about, pillaging the country. Having induced his brothers also to co-operate with him, by them also he was supported in his marauding excursions. Subsequently assembling his gang, he thus addressed them: "My men! this is not a career in which valiant men should be engaged; it is not worthy of such as we are; this course is only befitting base

wretches. What advantage is there in persevering in this career, let us aim at supreme sovereignty ?" They assented. On having received their acquiescence, attended by his troops and equipped for war, he attacked a provincial town, calling upon (its inhabitants) either to acknowledge him sovereign, or to give him battle. They on receiving this demand, all assembled, and having duly weighed the message, by sending an appropriate answer, formed a treaty of alliance with them. By this means reducing under his authority the people of Jambudípo in great numbers, he finally attacked Patiliputta (the capital of the Indian empire), and usurping the sovereignty, died there a short time afterwards, while governing the empire.

His brothers next succeeded to the empire in the order of their seniority. They altogether reigned twenty two years. It was on this account that (in the Maha'wanso) it is stated that there were nine Nandos.

Their ninth youngest brother was called Dhana-nando, from his being addicted to hoarding treasure. As soon as he was inaugurated, actuated by miserly desires the most inveterate, he resolved within himself; "It is proper that I should devote myself to hoarding treasure ;" and collecting riches to the amount of eighty kótis, and superintending the transport thereof himself, and repairing to the banks of the Ganges,-by means of a barrier constructed of branches and leaves interrupting the course of the main stream, and forming a canal, he diverted its waters into a different channel; and in a rock in the bed of the river having caused a great excavation to be made, he buried the treasure there. Over this cave he laid a layer of stones, and to prevent the admission of water, poured molten lead on it. Over that again he laid another layer of stones, and passing a stream of molten lead (over it), which made it like a solid rock, he restored the river to its former course. Levying taxes among other articles, even on skins, gums, trees, and stones, he amassed further treasures, which he disposed of similarly. It is stated that he did so repeatedly. On this account we call this ninth brother of theirs, as he personally devoted himself to the hoarding of treasure, "Dhana-nando."

The appellation of "Moriyan sovereigns " is derived from the auspicious circumstances under which their capital, which obtained the name of Móriya, was called into existence.

While Buddho yet lived, driven by the misfortunes produced by the war of (prince) Widhudhabo, certain members of the Sakya line retreating to Himawanto, discovered a delightful and beautiful location, well watered, and situated in the midst of a forest of lofty bo and other trees. Influenced by the desire of settling there, they founded a town at a place where several great roads met, surrounded by durable ramparts, having gates of defence therein, and embellished with delightful edifices and pleasure gardens. Moreover that (city) having a row of buildings covered with tiles, which were arranged in the pattern of the plumage of a peacock's neck, and as it resounded with the notes of flocks of "konchos" and "mayuros" (pea fowls) it was so called. From this circumstance these Sa'kya lords of this town, and their children and descendants, were renowed throughout Jambudípo by the title of "Móriya." From this time that dynasty has been called the Móriyan dynasty.

After a few isolated remarks, the Tiká thus proceeds in its account of Chánakko and Chandagutto. It is proper that, in this place, a sketch of these two characters should be given. Of these, if I am asked in the first place, Where did this Cha'nakko dwell? Whose son was he? I answer, He lived at the city of Takkasila'. He was the son of a certain braʼhman at that place, and a man who had achieved the knowledge of the three wédos; could rehearse the mantos; skilful in stratagems; and dexterous in intrigue as well as policy. At the period of his father's death he was already well known as the dutiful maintainer of his mother, and as a highly gifted individual worthy of swaying the chhatta. On a certain occasion approaching his mother, who was weeping, he inquired: "My dear mother! why dost thou weep?" On being answered by her: "My child, thou art gifted to sway a chhatta. Do not, my boy, endeavour, by raising the chhatta, to become a sovereign. Princes every where are unstable in their attachments. Thou, also, my child, wilt forget the affection thou owest me. In that case, I should be reduced to the deepest distress. I weep under these apprehensions." He exclaimed: "My mother, what is that gift that I possess? On what part of my person is it indicated ?" and on her replying, "My dear, on thy teeth," smashing his own teeth, and becoming "Kandhadatto" (a tooth-broken-man) he devoted himself to the protection of his mother. Thus it was that he became celebrated as the filial protector of his mother. He was not only a tooth-broken-man, but he was disfigured by a disgusting complexion, and by deformity of legs and other members, prejudicial to manly comeliness.*

In his quest of disputation, repairing to Pupphapura, the capital of the monarch Dhana-nando, who, abandoning his passion for hoarding, becoming imbued with the desire of giving alms, relinquishing also his miserly habits, and delighting in hearing the fruits that resulted from benevolence, had built a hall of alms-offerings in the midst of his palace, and was making