[Footnote 164:  Sasanav. p. 123.  Sakala-Maramma-ratthavasino ca:  ayam amhakam raja bodhisatto ti voharimsu.  In the Po-U-Daung inscription, Alompra’s son, Hsin-byu-shin, says twice “In virtue of this my good deed, may I become a Buddha, ... an omniscient one.” Indian Antiquary, 1893, pp. 2 and 5.  There is something Mahayanist in this aspiration.  Cf. too the inscriptions of the Siamese King Sri-Suryavamsa Rama mentioned below.]

[Footnote 165:  They were Puritans who objected to shrines and images and are said to be represented to-day by the Sawti sect.]

[Footnote 166:  See The Burmese Empire by the Italian Father Sangermano, who went to Burma in 1783 and lived there about 20 years.]

[Footnote 167:  Thathana is the Pali Sasana.  In Burmese pronunciation the s of Indian words regularly appears as th ( = [Greek:  th]), r as y and j as z.  Thus Thagya for Sakra, Yazawin for Rajavamsa.]

[Footnote 168:  See E. Forchhammer, Jardine Prize Essay (on the sources and development of Burmese Law), 1885.  J. Jolly, “Recht und Sitte” in Grundriss der Ind.  Ar.  Phil. 1896, pp. 41-44.  M.H.  Bode, Pali Lit. of Burma, pp. 83 ff.  Dhammathat is the Burmese pronunciation of Dhammasattha, Sanskrit Dharmasastra.]

[Footnote 169:  This theory did not prevent the kings of Burma and their subordinates from inflicting atrociously cruel punishments.]

[Footnote 170:  Forchhammer gives a list of 39 Dhammathats compiled between 1753 and 1882.]

[Footnote 171:  They seem to have included tantric works of the Mahakalacakra type.  See Bode, Pali Lit. of Burma, p. 108, Nos. 270, 271.  But the name is given in the Pali form cakka.]

[Footnote 172:  Among usages borrowed from Hinduism may be mentioned the daily washing in holy water of the image in the Arakan temple at Mandalay.  Formerly court festivities, such as the New Year’s feast and the festival of ploughing, were performed by Ponnas and with Indian rites.  On the other hand the Ramayana does not seem to have the same influence on art and literature that it has had in Siam and Java, though scenes from it are sometimes depicted.  See Report, Supt.  Archaeolog.  Survey, Burma, 1908, p. 22.]

[Footnote 173:  See especially The Thirty Seven Nats by Sir.  R.C.  Temple, 1906, and Burma by Sir.  J.G.  Scott, 1906, pp. 380 ff.  The best authorities seem agreed that Nat is not the Sanskrit Natha but an indigenous word of unknown derivation.]

[Footnote 174:  Possibly in order to include four female spirits:  or possibly because it was felt that sundry later heroes had as strong a claim to membership of this distinguished body as the original 33.]

[Footnote 175:  It is noticeable that Thagya comes from the Sanskrit Sakra not the Pali Sakka.  Th = Sk. s:  y = Sk. r.]

[Footnote 176:  See R.C.  Temple, The Thirty Seven Nats, chaps.  X.-XIII., for these cycles.]