[Footnote 177:  E.g. R.C.  Temple, l.c. p. 36.]

[Footnote 178:  According to Sir.  J.G.  Scott much more commonly than prayers among Christians. Burma, p. 366.]

[Footnote 179:  15,371 according to the census of 1891.  The figures in the last census are not conveniently arranged for Buddhist statistics.]

[Footnote 180:  Hastings’ Encycl. of Religion and Ethics, art.  “Burma (Buddhism).”]

[Footnote 181:  See Bode, Pali Literature in Burma, pp. 95 ff.]

[Footnote 182:  No less than 22 translations of it have been made into Burmese.  See S.Z.  Aung in J.P.T.S. 1912, p. 129.  He also mentions that night lectures on the Abhidhamma in Burmese are given in monasteries.]

[Footnote 183:  But on such occasions the laity usually fast after midday.]

[Footnote 184:  Man is the Burmese form of Mara.]

[Footnote 185:  Among the most striking characteristics of the Nepalese style are buildings of many stories each with a projecting roof.  No examples of similar buildings from ancient India have survived, perhaps because they were made of wood, but representations of two-storied buildings have come down to us, for instance on the Sohgaura copper plate which dates probably from the time of Asoka (see Buhler, W.Z.K.M. 1896, p. 138).  See also the figures in Foucher’s Art Greco-bouddhique du Gandhara, on pp. 121, 122.  The monuments at Mamallapuram known as Raths (see Fergusson, Indian and Eastern Architecture, I. p. 172) appear to be representations of many storied Viharas.  There are several references to seven storied buildings in the Jatakas.]

[Footnote 186:  = cetiya.]

[Footnote 187:  Occasionally groups of five Buddhas, that is, these four Buddhas together with Metteyya, are found.  See Report of the Supt.  Arch.  Survey (Burma) for the year ending March 31st, 1910, p. 16.]

CHAPTER XXXVII

SIAM[188]

1

The Buddhism of Siam does not differ materially from that of Burma and Ceylon but merits separate mention, since it has features of its own due in some measure to the fact that Siam is still an independent kingdom ruled by a monarch who is also head of the Church.  But whereas for the last few centuries this kingdom may be regarded as a political and religious unit, its condition in earlier times was different and Siamese history tells us nothing of the introduction and first diffusion of Indian religions in the countries between India and China.