NOTES

(1) It is desirable to translate {.} {.}, for which “inhabitants” or “people” is elsewhere sufficient, here by “human inhabitants.”  According to other accounts Singhala was originally occupied by Rakshasas or Rakshas, “demons who devour men,” and “beings to be feared,” monstrous cannibals or anthropophagi, the terror of the shipwrecked mariner.  Our author’s “spirits” {.} {.} were of a gentler type.  His dragons or nagas have come before us again and again.

(2) That Sakyamuni ever visited Ceylon is to me more than doubtful.  Hardy, in M. B., pp. 207-213, has brought together the legends of three visits,—­in the first, fifth, and eighth years of his Buddhaship.  It is plain, however, from Fa-hien’s narrative, that in the beginning of our fifth century, Buddhism prevailed throughout the island.  Davids in the last chapter of his “Buddhism” ascribes its introduction to one of Asoka’s missions, after the Council of Patna, under his son Mahinda, when Tissa, “the delight of the gods,” was king (B.C. 250-230).

(3) This would be what is known as “Adam’s peak,” having, according to Hardy (pp. 211, 212, notes), the three names of Selesumano, Samastakuta, and Samanila.  “There is an indentation on the top of it,” a superficial hollow, 5 feet 3 3_4 inches long, and about 2 1_2 feet wide.  The Hindus regard it as the footprint of Siva; the Mohameddans, as that of Adam; and the Buddhists, as in the text,—­as having been made by Buddha.

(4) Meaning “The Fearless Hill.”  There is still the Abhayagiri tope, the highest in Ceylon, according to Davids, 250 feet in height, and built about B.C. 90, by Watta Gamini, in whose reign, about 160 years after the Council of Patna, and 330 years after the death of Sakyamuni, the Tripitaka was first reduced to writing in Ceylon;—­“Buddhism,” p. 234.

   (5) We naturally suppose that the merchant-offerer was a Chinese, as
   indeed the Chinese texts say, and the fan such as Fa-hien had seen and
   used in his native land.

(6) This should be the pippala, or bodhidruma, generally spoken of, in connexion with Buddha, as the Bo tree, under which he attained to the Buddhaship.  It is strange our author should have confounded them as he seems to do.  In what we are told of the tree here, we have, no doubt, his account of the planting, growth, and preservation of the famous Bo tree, which still exists in Ceylon.  It has been stated in a previous note that Asoka’s son, Mahinda, went as the apostle of Buddhism to Ceylon.  By-and-by he sent for his sister Sanghamitta, who had entered the order at the same time as himself, and whose help was needed, some of the king’s female relations having signified their wish to become nuns.  On leaving India, she took with her a branch of the sacred Bo tree at Buddha Gaya, under which Sakyamuni had become Buddha.  Of how the tree has grown and still lives we have an account