[Footnote 139:  Chap.  XXXIX.]

[Footnote 140:  See however Epig.  Indica, vol.  V. part iv.  Oct. 1898, pp. 101-102.  For the prevalence of forms which must be derived from Sanskrit not Pali see Burma Arch.  Rep. 1916, p. 14, and 1917, p. 39.]

[Footnote 141:  Report of Supt.  Arch.  Survey Burma, 1909, p. 10, 1910, p. 13, and 1916, pp. 33, 38.  Finot, Notes d’Epigraphie, p. 357.]

[Footnote 142:  See especially Finot in J.A. 1912, II. p. 123, and Huber in B.E.F.E.O. 1909 P. 584.]

[Footnote 143:  The Aris are further credited with having practised a sort of jus primae noctis.  See on this question the chapter on Camboja and alleged similar customs there.]

[Footnote 144:  See Burma Arch.  Rep. 1916, pp. 12, 13.  They seem to have been similar to the Nilapatanadarsana of Ceylon.  The Prabodhacandrodaya (about 1100 A.D.) represents Buddhist monks as drunken and licentious.]

[Footnote 145:  See Parker, Burma, 1892.  The annalist says “There is a huge white elephant (or image) 100 feet high.  Litigants burn incense and kneel before it, reflecting within themselves whether they are right or wrong....  When there is any disaster or plague the king also kneels in front of it and blames himself.”  The Chinese character means either image or elephant, but surely the former must be the meaning here.]

[Footnote 146:  See Taw-Sein-Ko, in Ind.  Antiquary, 1906, p. 211.  But I must confess that I have not been able to follow or confirm all the etymologies suggested by him.]

[Footnote 147:  See for Chinese remains at Pagan, Report of the Superintendent, Arch.  Survey, Burma, for year ending 31st March, 1910, pp. 20, 21.  An inscription at Pagan records that in 1285 Khubilai’s troops were accompanied by monks sent to evangelize Burma.  Both troops and monks halted at Tagaung and both were subsequently withdrawn.  See Arch.  Survey, 1917, p. 38.]

[Footnote 148:  The date of Anawrata’s conquest of Thaton seems to be now fixed by inscriptions as 1057 A.D., though formerly supposed to be earlier.  See Burma Arch.  Rep. 1916.  For Anawrata’s religious reforms see Sasanavamsa, pp. 17 ff. and 57 ff.]

[Footnote 149:  It has been noted that many of the inscriptions explanatory of the scenes depicted on the walls of the Ananda temple at Pagan are in Talaing, showing that it was some time before the Burmans were able to assimilate the culture of the conquered country.]

[Footnote 150:  See the Sasanavamsa, p. 64 and p. 20.  See also Bode, Pali Literature of Burma, p. 15.  But the Mahavamsa, LX. 4-7, while recording the communications between Vijaya Bahu and Aniruddha ( = Anawrata) represents Ceylon as asking for monks from Ramanna, which implies that lower Burma was even then regarded as a Buddhist country with a fine tradition.]