Adam's Peak. Legendary, traditional, and historic notices of the Samanala and Sri-Páda; with a descriptive account of the Pilgrim's route from Colombo to the sacred Foot-print

Front matter

gUanffj flcal!- ADAM'S PEAK. Icgewhinj. (Traditional, and imitmic MoticiM; tu THE SAMANALA AND SRI-PADA: w mi A DESCRIPTIVE ACCOUNT Ml THE PILGRIMS' I1OUTE FROM COLOMBO TO THE SACRED FOOT-PRINT. s\ WILLIAM SKEEX, H) HFil.R OS THE CTVI.ON BRANCH OK THE ROYAL ASIATIC SOI CEYLON: W. L. II. SKEEN & CO, 41, CHATHAM STREET, COLOMBO MDCCCLX*. Dedicated SPECIAL PERMISSION TO His Royal Highness Alfred Ernest Albert, DUKE OF EDINBURGH, EARL OF KENT, AND EARL OF ULSTER, DUKE OF SAXONY, AND PRINCE OF SAXE COBURG GOTHA, K. G., K. T., G. C. M. G., G. C. S. I. THE FIRST PRINCE OF THE BLOOD ROYAL OF ENGLAND WHO HAS VISITED THE ISLAND OF CEYLON. BY HIS ROYAL HIGHNESS'S MOST OBEDIENT AND VERY HUMBLE SERVANT, THE AUTHOR. CONTENTS. Page. Preface. 5 Chapter I. Introductory Remarks. — On the Origin of Buddhist, Hindu, and Mohammadan Pilgrimages to Adam's Peak ... ... 9 Chapter II.

Notices of the Peak and Footprint by early Christian writers. ■ — Accounts by Marco Polo, Sir John Maundeville, Captain Ribeyro, Robert Knox, and the Dutch historian Valentyn ... 53 Chapter III. The Samanala Peak. — Ratnapura Royal Mail. — Panabakkery. — Kelani. — Buddhist Temples. — Kaduwela. — Hanwella. — River scenery. — Awissawela .. ... ... ... 81 Chapter IV. Awissawela. — Sita's bath. — Sitawaka. — The Berdndi-kowila. — Rock temple. — Puswella.— Kuruwita Waterfall — Ekneligoda Disawa. — Katutiyambarawa Vihara. — Weralupe. — Saman Dewale ... ... 97 Chapter V. Ratnapura. — Mount Karangoda.— Godigamuwa. — Gilimale. — Ellapita Totupola. — Guruluwan, Kalu, and Hatula-gangas. — Bandara Mahatmaya. — Tuntota Ferry. — Maskeliya-gapga. — Bridge and Ford.— Alihantenne. — "Estuary of Reeds". — Batapola. — Rock cave. — Mapanan-ella Waterfall. — Palabaddala CONTENTS.

Chapter VI. Page. Palabaddala. — Mountain ranges. — Kalu-ganga Bridge. — Uda Pawan-ella. — Nilihela. — Getanetul-gala. — Diyabetma. — Idikafupana. — Dharma-raja-gala. — Kunudiya-parvate. — Bena Samanala. — Telihilena. — Gangula-hena. — Slta-gangula. — Heramitipana ... .. ... ... . . 161 Chapter VII. Heramitipana. — Ascent of the Peak. — Aandiya-malatenne. — Menik lena. — Ehela-kanuwa. — Maha-giri-dan-kapalla. — Shrine of Saman Dewiyo. — The Sri-Pada. — The Ragliiligp. — The Kudamita. — Scenery of the Skies. — Sunrise. — The Shadow. — The View 191 Chapter VIII. Descent from the Peak. — Heramitipana. — Alexander's Ridge.— Cave of Khizr. — Sita-Gangula. — Dharma-rajagala. — Uda Pawan-ella. — Accidents. — Palabaddala to Ratnapura .,, 225 Chapter IX. The Kalu-ganga. — Kalutara. — PanadurÆ. — Moratuwa. — Ratmalana.— College of Priests. — Galkissa. — Mount Lavinia. — Kollupitiya. — Galle Face. — Colombo 247 Chapter X. Facsimile Foot-prints. — Anuradhapura.— Kurun£gala. — Alu- Vihara. — Natha Dewale. — Gannoruwa. — Alagalla. — Kottimbulwala Vihara. — Dewanagala,— Khettarania Vihara. — Kamboda. — Baddegama. — Sitakande. — Hot spring of Mahapalasse ... ... ... ... ... ... 266 Appendix.

Preface

. There is perhaps no mountain in the world of which so wide-spread a knowledge exists, as Adam's Peak. Almost every traveller to, or writer on, India and the East, has alluded to, noticed, or more or less described it. But, con sidering the sanctity in which it is held by Buddhists, Hindus, and Mohammadans; the numerous legends and traditions connected with it ; and the immense number of pilgrims who annually visit the alleged Foot-print upon its summit; it is surprising how little has been recorded by any one author, and wbat wide and glaring discrepancies appear in the different accounts respecting it which have from time to time been given to the world. An excursion to the summit of the Peak, in the early part of 1869, having led to considerable research upon the subject, as well as to two subsequent excursions, the results of the observations and inquiries made on each journey, and in the intervals between, are set forth in the following pages.

PREFACE.

. 6 My principal endeavour has been, to bring into one common focus all attainable information; and to describe more fully than has hitherto been done, the Pilgrims' route from Colombo to the Sri-Pada, or Holy Foot-print, that crowns the summit of the Samanala. In the prosecution of this task I have received from many quarters much valuable assistance. And for aid most freely rendered my thanks are specially due to the Hon'ble H. T. Irving, the Colonial Secretary; to Messrs. Russell, Saunders, Macready, and Steele, of the Civil Service; to Captain Fyers, the Surveyor General, and officers of his Department; to Mr. Thwaites, the Director of the Royal Botanic Gardens, Peradeniya; to the learned Advo cates of the Supreme Court, Messrs. Lorenz, Ferdinands, Alwis, and Brito; to the Reverends Bailey,Ondaat,te, and Nicholas; to Hikkaduwa Sumangala Na'yaka Unna'nse', High-priest of the Peak, and Subhuti Terun na'nse' of Waskaduwa vihara; to Mudaliyar Louis De Soyza, the Chief Translator to Government, and L. Wijayasinha, Mudaliyar of the Ratnapura Kachcheri ; to Ekneligoda Ratemahatmaya of the Kuruvvite Korale ; as well as to the learned pandit C. Alwis, and others, whose names are mentioned in the body of the book.

PREFACE.

. 7 As a contribution to the literature of the Island, I trust that the work now published may be deemed worthy of a place alongside those of others whose pens in times past have illustrated the history and antiquities of Ceylon. Much as they did, they yet left much to be done ; and fields rich in historic and legendary lore still await investigation at the hands of diligent explorers. To those whose tastes incline them to such pursuits, investigations of the nature indicated are most attractive. Hardly less interesting is the work of detailing the results of such investigations. What may be interesting to an individual may not, however, interest the public at large; although to excite that interest should be the aim of every writer. Indulging in the hope that I may to some extent succeed in that aim, I will only add, that I have been scrupulously regardful of accuracy in every statement of a matter of fact; that the opinions I have advanced have been adopted only after much consideration and care; and that no pains have been spared to do justice to the subject upon which I have written.

W. S. Colombo, April 22nd, 1870. u % dam's J) ca h. Turn eastward now thine eyes, and in the sun-light bold The Samanala peak, that sacred rock, behold, Where with his goddess train, great Sumana ador'd Th' illustrious lotus Foot-print of Buddh', Omniscient Lord; Bow'd reverently before, and offerings made the sign Of Parasat' aud Alandar, flowers of hues divine. Sell.v Lihini Sandese.

Chapter I

Introductory Remarks. — On the Origin of Buddhist, Hixdu, and Mohammadan Pilgrimages to Adam's Peak. Adam's Peak, — known amongst the Sinhalese as the Samanta-kuta, or peak of the Samanala mountain ; by Hindus* as the Sivan-oli-padam, and by Mohammadans as the Baba- Aadamalei, — is one of the most noted mountains in the world, celebrated alike for its singularly prominent * Or, more correctly, Sivaites; Siva being esteemed the supreme divinity in the Hindu Mythology. The worshippers of Siva are divided into the following sects : — Vairavas, Vamas, Kalamuk'has, Mahavratas, Pasupatas, and Saivas. The Saivas are the predominant sect among the Tamils of Ceylon. and striking appearance, and for the interesting religious associations connected with it. On its summit is a shrine which covers the renowned Foot-print, claimed by the re spective votaries of India's old beliefs, as that of Siva, or of Gautama Buddha; but by the followers of the Prophet of Mecca, as that of the first created man, — the great pro genitor of the human race.* To that alleged foot-print, held sacred and reverenced by far the largest portion of mankind, annual pilgrimages are made, alike by Hindus, Buddhists and Moslems; and from times remote to the present day it has been visited by devotees, the representatives of those forms of faith, from every region where they maintain their sway.

As to the cause why and the time when this particular mountain peak first became an object of worship, and its summit a favorite spot for pilgrims to resort to, the following remarks which recently appeared in the published sketch of a journey thither,! may not be considered irrelevant. The writer says : — " Without attempting to discuss the history, or the mytho logical legends connected with this place, I cannot help speculating regarding the origin of its sanctity in the first place. Here is a place which the Buddhist considered to be sanctified by the impress of Buddha's foot, which the Hindu reverences as being marked by the foot of Siva, which the * For further information as to the sujiposed origin of the Foot -print see Appendix A. f In the " Ceylon Observer," October 2nd, 1 869. Mohammadan considers a holy place as bearing the foot-print of Adam, and which the Christians, or rather some of them, delight to believe is stamped with the foot of St. Thomas.

Now I ask, whence this consensus? How came all of these to regard this place as holy, and to associate their traditions and legends with it? How is this to be accounted for? I at once dismiss from the inquiry this wretched imitation of a foot-print, since the very question is, how did the necessity arise to induce these various faiths to look on this shapeless mark as the representation of a foot at all ? Standing there, surrounded by that matchless prospect, there on that proud pinnacle and above that enchanting view, one may well refuse to accept that rock-mark as the answer to his question. I want a higher, nobler answer, and is it not afforded? Let each decide for himself, but I like to believe that these legends are all after-thoughts; that the place was already sacred to the primal religion of humanity — the worship of nature, — as the enduring, all originating, all absorbing universal whole : — that to this faith, man's first, and perhaps his last, this spot was already consecrated as its most fitting temple.

In a question of this kind I care little for historic evidences or their absence. There are many tilings of which history knows nothing, many more of which it has not chosen to tell." Whether the "primal religion of humanity — the worship of nature," was man's first and will perhaps be his last faith, may be doubted, nay denied, while at the same time the fact is admitted, that the worship of false gods upon the high places of the earth is a practice that has prevailed from times of a very remote antiquity. And although history may not know, or may have failed to furnish, an answer to the questions when and how Buddhists, Hindus, and Moslems, came to attribute the special sanctity they do to this hollow in the rock, which all alike bow down before, and to which with one consent they render reverential homage, the subject is of too much interest to be dismissed without an attempt at investigation in these pages.

Referring to the Ramayana,* the oldest known work which gives undoubted historic notices of Ceylon, it does not appear in the descriptions that are there given of events which happened 3000 or 4000 years ago, that any particular sanctity was at that ancient date accorded to the mountain; or that the worship of any special deity was connected with * "The Adventures of Rama," by the poet Valmiki, is an Indian epic poem of great antiquity, and unsurpassed interest and beauty. It refers to events considered by some chronologers to have happened upwards of 4000 years ago. In a note to Professor M. William's Indian Epic Poetry, p. 68, the following passage occurs. "How many centuries have passed since the two brothers (Rama and Lakshmana) began their memorable journey, and yet every step of it is known, and traversed annually by thousands of pilgrims!

Strong indeed are the ties of religion, when entwined with the legends of a country! Those who have followed the path of Rama from the Gogra to Ceylon stand out as marked men among their countrymen. It is this that gives the Ramayana a strange interest; the story still lives; whereas no one now, in any part of the world, puts faith in the legends of Homer." it ; but there can be no question that at a period not long subsequent, the district of which it forms the most conspicuous feature, was identified, under the name of Saman, with Lakshmana, the brother of the principal hero of the poem, by whose aid and with that of Vibhishana, Rawana, the king of the island was overthrown. Both Lakshmana and Vibishana* were deified, and became the tutelary divinities of portions of the island ; but the worship of the former, as an incarnation of Vishnu, the deliverer and restorer, now alone maintains its hold upon the native mind, especially in connection with the great Saman dewale near Ratnapura, and the Samanala mountain, of which he is still believed by both Buddhists and Hindus to be the potent guardian o-od.

During Buddha's lifetime, and for ages previous, this mountain was the central seat of Samanite worship in Ceylon, and the Buddhist legends impute to Saman's special entreaty the fact that Buddha stamped his foot-print upon the summit of its peak. This was of course an afterthought on the part of some one in the Buddhist hierarchy, in order * Vibhishana is stated in the Rajawaliya to have succeeded to the throne of Lanka on the death of his brother, which event occurred 1844 years before Buddha, or e. c. 2387 ; and to have fixed his Capital at Kelaniya, his sovereignty extending over a large extent of country long since submerged by the ocean. To Lakshmana was assigned the sovereio-nty of the Western and Southern parts of the island, the laws of which he much improved. The groves of scarlet rhododendron tiees which clothe the eastern slopes of the Samanala from base to summit are dedicated to him. to add weight to the claim upon the belief of the worshippers of Saman that Buddha was the Lord supreme, whom even Gods adored, just as the early Buddhist missionaries taught the serpent worshippers, that the king of the Nagas (cobras) recognised and protected Gautama when he attained the Buddhahood — a legend thus commemorated by Sri Rahula of Totagamuwe in his poem " Sela Lihini Sandese,"* written a. d. 1444.

Thence to the Serpent chamber, where good it is and meet The image there beheld, thy worship to repeat ; For there to eye depicted is seen how by the lake — The lake of Muchalinda, — when fierce on Buddha brake In his sixth week the rains, from ten directions falling, The Naga-king himself through all that storm appalling Housed him in circling coils, and o'er the Omniscient's head His hood expanding wide a roof-like shelter spread. The earliest approach to an authentic record of the mountain having been dedicated to Buddha, as well as to Saman, or Sumana, is that contained in the 32nd chapter of the Maha wanso.f It is there recorded that the king Dutthagamini, being at the point of death at Anuradhapura, [b. C. 140,] * "The Sella's Message." The Text, and a literal Translation, with Notes and a Glossary for the use of Students, was published in 1867, by W. C. Macready, Esq., of the Ceylon Civil Service. f The Mahawanso, which literally means "Genealogy of the Greit," is considered by competent scholars, "an authentic and unrivalled record" of the national history of Ceylon.

It is written in Pali verse, and was compiled from annals in the vernacular languages existing in Anuradhawished for the presence of the thero Theraputtabhayo, one of his old military chiefs who had entered the priesthood, and that the said thero, " who was resident at the Panjali mountain at the source of the river Karindo, cognizant of his meditation, attended by a retinue of 500 sanctified disciples and by their supernatural power travelling through the air,* descended, and arranged themselves round the monarch." The king lamenting his approaching end, was consoled by the thero. Recounting all his pious deeds, the dying king at last said, that of them all two only " administered comfort to his mind." The thero, referring to one of these — a donation of a mess of kangu seed to five eminent theros in a time of great famine — said " the chief thero, Maliyadewo, one of the five priests who had accepted the kangu mess, dividing the same among 500 of the fraternity resident at the mountain Sumano, pura.

The record of events up to a. d. 301, was written by Mahanamo, uncle of the reigning king Dhatu Sena, between the years 459 and 477. The subsequent portions were composed from time to time, by order of the kings, from the national records. The first thirty-eight chapters were translated into English, and printed by the Hon'ble George Turnour in the year 1837. * The distance in a direct line from Anuradhapura cannot be less than 110 miles; the Panjali mountain being one of a range about 40 miles west of Adam's Peak. The river Karindo is that now known as the Kirindi oya. More than twenty-eight centuries ago the wisest of kings declared that there was nothing new under the sun. May not Gautama Buddha and his principal followers have been acquainted with what in modern days is termed Mesmerism, and a state of clairvoyance be understood to mean their supernatural power of travelling through the air? himself also partook of it."

This passage certainly intimates that the mountain Sumano (the same as the Samanala) was believed to be a place of residence for priests at that time; but it does not settle the point as to whether the mountain peak was then a place of pilgrimage, and the alleged foot-print an object of worship. A tradition of a later period, current in the locality, with much of probability in its favor, attributes to king Walagam bahu the discovery of the Sri-pada* on the mountain top. This king ascended the throne B. c. 104, and after a reign of five months was driven from it by Malabar invaders. For 14 years and 7 months following, he wandered a fugitive amongst the hills and fastnesses of the mountain districts, dwelling in caves and supporting himself by means of the chase. During this period, while living on the Samanala mountain at Bha gawalena (Buddha's cave), he saw a deer in the distance which he resolved to kill : to his surprise however, he could not approach near enough to secure it, the deer keeping just beyond his reach, slackening or increasing its pace or stopping altogether, in exact accord with its pursuer's movements.

In this way the king was led to the top of the mountain, and when there the deer suddenly vanished. On reaching the spot Walagambahu discovered the Sri-pada; and it was then revealed to him that in this manner the god Sekrayd, to whom Buddha had entrusted the care of Ceylon and Buddhism, had chosen to make known to him the spot on * c§03©<5 "Sri-pada"— Sacred Foot-print. which he had left the impress ofhis sacred foot. After his restoration the king caused the rock that bore the foot-mark to be surrounded with large iron spikes, which formed the first foundation for the terraced platform from the centre of which the Samanta-ktita now seems to spring. Thus far the local tradition. History then records that the king, having recovered his throne, B. c. 88, "brought together 500 of the principal and most learned priests at a cave at M&tale called Alulena, and, for the first time, had the tenets of Buddhism reduced to writing; which occurred in the 217th year, 10th month, and 10th day after they were promulgated orally by Mahindo."* It is curious that a somewhat similar story of the deer is also made use of to introduce Mahindo the princely Buddhist propagandist, to the notice of king Dewananpiyatissa, B. C. 307, j in whose reign and through whom the Buddhist religion was first established as the national faith of Ceylon. * Tumour's Epitome of the History of Ceylon, p. 280, vol. ii. of Forbes' s Eleven Years in Ceylon. t "The king Dewananpiyatissa departed for an elk hunt, taking with him a retinue ; and in the course of the pursuit of the game on foot he came to the Missa mountain.

A certain devo assuming the form of an elk stationed himself there, grazing ; the sovereign descried him, and saying, it is not fair to shoot him standing, sounded his bowstring, on which the elk fled to the mountain. The king gave chase to the flying animal, and on reaching the spot where the priests were, the thero Mahindo came within sight of the monarch, but the metamorphosed deer vanished." — Mahawunso, c. Divested of the romance with which the local tradition is clothed, there is no reason to doubt that it contains certain germs of truth; for what more likely than that the king who thus caused the whole of Buddha's tenets to be reduced to writing, and whose subsequent reign was zealously devoted to the restoration of Buddhism, the building of immense dtigobas, and the founding of rock temples throughout his dominions, should resolve upon connecting so remarkable a mountain, — already sacred to the renowned god Saman, and the place which holy theros selected as their abode, — by indissoluble ties to the religion to which he was himself so enthusiastic an adherent.

A vivid imagination pondering upon the discovery of the hollow, or the interpretation given to a dream, would be all-sufficient in an age of superstition to account for a supernatural revelation ; and aided by the efforts of a powerful and restored priesthood, the account of such a revelation industriously circulated amongst the people, and followed by the more elaborate legends which the priests concocted in their pansalas, would speedily es tablish the fame of the Samanta-kuta, and draw pilgrims to the Sri-pada from every quarter of India and the East where Buddhism had established itself.

So far therefore as the Buddhists of Ceylon are concerned, it would seem that the belief in the existence of the foot print is not of an older date than a century and a half before the Christian era, if even it is as old, for although the legendary visits of Buddha to the island — (in the third of which occurred the stamping upon the top of the Samanala peak the impress of his left foot) — are duly recorded in the Mahawanso, it must be remembered that the early chapters of that work were not written until the latter half of the fifth century ; more than a thousand years later than the date when the impression is said to have been made; and it is moreover noteworthy, that "except in the historical works of Ceylon, there is no account of this supposed impression of Buddha's foot in any of the earliest records of Buddhism : "* — a faith which was not accepted as national until nearly two and a half centuries subsequent to the death of its author; and the doctrines of which were not reduced to writing until * J. D'Alwis's Attanagaluvansa, note 15, p. 9. — The evident object of the historians, (themselves Buddhist priests,) was to connect in a miraculous manner the invasion of Wijaya, the first king of Ceylon, with the propagation of the Buddhist faith; and for that, purpose the seventh chapter of the Mahawanso opens with a revelation or command of Buddha to that effect — Wijaya's invasion, according to the record of the historian, taking place on the day of Buddha's death.

But the logic of facts, as established by chronology, fixes the invasion at a period 60 years subsequent. As to Buddha's visits to Ceylon, the following is the deliverance of the late Rev. Spence Hardy, an authority on Buddhism of the highest rank. He says, in a paper published in the Journal of the Ceylon Branch of the Royal Asiatic Society for 1846, "I have little doubt that it will one day be proved, even from the most sacred books of the Buddhists themselves, that the accounts we have of his visits to Ceylon are a pure fiction. In all the Sbihalese books that I have read, the narration appears out of the regular order of events, like an afterthought, and it is entirely at variance with the traditions of Kcpal and Thibet." a further period of 218 years had passed from the time of their oral propagation by Mahindo.

The statement concerning Maliyadewo* and 500 of the fraternity of priests living on Sumano, quoted at page 1 5, will hardly be accepted as other than apocryphal by those who consider that the special object of the dying scene of the aged monarch, as depicted by the historian, was to elevate the order of the priesthood, and to shew that the smallest alms to them outweighed in merit the greatest of all other kingly deeds. That the mountain was a place of abode at a later epoch is evident from the fact, that Mihindo III. [a. d. 997 — 1013] repaired the edifices which in a previous reign had been destroyed by the Solians; and he is praised as a patron of the religious institutions of the country. It is not however clear whether these edifices were actually on the peak or only at the base of the mountain, nor is the foot-print at all mentioned in the record of their repair.

The first notice of the Sri-pada, after the legend of its formation in the opening pages of the Mahawanso, is contained * Maliyadewo thero was a kinsman of king Walagambahu, and is stated in the Mahawanso to have been the last of Buddha's inspired disciples. It is significantly recorded, that on the reduction to writing of the doctrines of Buddha in the reign of Walagambahu, the age of inspiration passed away. The inspiration then was connected with the capacity for acquiring and orally delivering the traditions and doctrines of Buddhism ; and one may readily conceive how constantly additions and marvellous legends and tales of miracles would be made to these from age to age ■ the tendency to which would at once be checked, if not entirely stopped by an authorised promulgation of the written word. in the 64 th chapter of the work, which treats of the accession of Prakramabahu the First, a. d. 1153; and the first royal pilgrimage to Samanala is recorded in the Rajawaliya.* This was performed on foot by the just named king, a zealous Buddhist revivalist, who on reaching the mountain peak worshipped the priest of the foot-print, and caused a shrine to be buiit on the rock for Saman Dewiyo, — an act, considering the hold that the Samanite worship had on the minds of the natives of the mountain districts, and the recent subjugation of the central and southern provinces to his rule, as much of policy as piety on the part of the monarch.

His example was followed by Kirti Nissanga [a. d. 1192 — 1201], and this king's is the first that is mentioned in the Mahawanso as that of a pilgrimage to the foot-print itself. A period of from 1200 to 1300 years is thus passed over without reference in any way to the spot either in regard to its sanctity as a place of pilgrimage or an object of worship to the followers of Gautama; f and it is difficult to account for this silence in a history where the praise of Buddha is a dominant strain * The Rajawaliya was compiled by different persons, at various periods, and has both furnished the materials to, and borrowed from the Mahawanso ; but it is not considered so authentic a work. t In the Raja-Taringini, the historical chronicle of Kashmir, it is stated that the king Meghavahana, who accordingto the chronology of Troyer, reigned A. d. 24, made an expedition to Ceylon for the purpose of extending Buddhism, and visited Adam's Peak, where he had an interview with the native sovereign.

Other authorities (Thomas, J. A. S., vol. xiii.), fix the date of Meghavahana' s reign at a. d. 144, which would make his expedition take place during the reign of Batiyatissa II. [a. d. 137 — 161], from the opening of the first to the close of the last chapter. Two causes may however be assigned, with some shew of reason, for this want of information : — (1) the destruction of Sinhalese records at various times by Malabar invaders and apostate Buddhist kings;* and (2) the fact that the capital of the island was, up to A. D. 1319, in the Northern kingdom, the Pihiti Rata (called also the Raja Rata or country of the kings); the Mountain zone forming the central kingdom or Maya Rata; and the Southern portion of the Island the Ruhuna Rata. Up to about a. d. 1050 the Maya and Ruhuna Ratas were under the dominion of independent princes or petty kings, and were only at intervals subjected to the sway of the northern potentate.

Among these kings who were acknowledged sole sovereigns of the island was Dutthagameni, To the mountain fastnesses of the Maya Rata kings and priests naturally fled for refuge when the who like himself was a zealous Buddhist. But no mention of such a visit at either date is to be found in the Mahawanso, the Raja Ratnakari, or the Rajawaliya. * Of Malabar invasions 17 are recorded between e. c. 204 and A. d. 1391. The invaders were in almost every instance animated by the same spirit of deadly hostility to Buddhism which led to the ultimate extirpation of that faith in Central India towards the end of the seventh ceutury. Of apostate or impious sovereigns, the principal were Chora Na^a, n. c. 63; Kanijanitissa, a.d. 33; Maha Sen, a.d. 275; Magha, A. D. 1219; and Raja Singha I., a. d. 1581. This last king gave over the custody of the Samanala to a body of Aandiyas, or Hindu Fakeers; who are described by S. C. C'hitty, as a sort of begging friars belonging to the Saiva sect.