to events recorded in the Jewish Scriptures.  The coincidence may also be accounted for by the close proximity of a Jewish race in Afghanistan (the descendants of those carried away into captivity by Shalmanasar) which eventually extended itself along the west coast of India, and became the progenitors of the Hebrew colony that still inhabits the south of the Dekkan near Cochin, and are known as the “Black Jews of Malabar.”  The influence of this immigration is perceptible in the sacred books, both of the Brahmans and Buddhists; the laws of Menu present some striking resemblances to the law of Moses, and it was probably from a knowledge of the contents of the Hebrew rolls still possessed by this remnant of the dispersion that the Buddhists borrowed the numerous incidents which we find reproduced in the historical books of Ceylon.  Thus the aborigines, when subdued by their Bengal invaders, were forced, like the Israelites, by their masters “to make bricks” for the construction of their stupendous edifices (Mahawanso, ch. xxviii.).  On the occasion of building the great dagoba, the Ruanwelle, at Anarajapoora, B.C. 161, the materials were all prepared at a distance, and brought ready to be deposited in their places (Mahawanso, xxvii.); as on the occasion of building the first temple at Jerusalem, “the stone was made ready before it was brought, so that there was neither hammer, nor axe, nor any tool of iron heard whilst it was building.”  The parting of the Red Sea to permit the march of the fugitive Hebrews has its counterpart in the exploit of the King Gaja Bahu, A.D. 109, who, when marching his army to the coast of India, in order to bring back the Singhalese from captivity in Sollee, “smote the waters of the sea till they parted, so that he and his army marched through without wetting the soles of their feet.”—­Rajaratnacari, p. 59.  King Maha Sen (A.D. 275), seeking a relic, had the mantle of Buddha lowered down from heaven:  and Buddha had, previously, in designating Kasyapa as his successor, transmitted to him his robe as Elijah let fall his mantle upon Elisha. (Rajavali, p. 238; HARDY’S Oriental Monachism, p. 119.) There is a resemblance too between the apotheosis of Dutugaimunu and the translation of Elijah when “in a chariot and horses of fire he went up into heaven” (2 Kings, ii. 11);—­according to the Mahawanso, ch. xxii p. 199, when the Singhalese king was dying, a chariot was seen descending from the sky and his disembodied spirit “manifested itself standing in the car in which he drove thrice round the great shrine, and then bowing down to the attendant priesthood, he departed for tusita” (the Buddhists’ heaven).  The ceremonial and dogmatic coincidences are equally remarkable;—­constant allusion is made to the practice of the kings to “wash the feet of the priests and anoint them with oil.”—­Mahawanso; ch. xxv.—­xxx.  In conformity with the denunciation that the sins of the fathers were to