[Footnote 219:  Four images facing the four quarters are considered in Burma to represent the last four Buddhas and among the Jains some of the Tirthankaras are so represented, the legend being that whenever they preached they seemed to face their hearers on every side.]

[Footnote 220:  These figures only take account of twelve out of the seventeen provinces.]

[Footnote 221:  Thompson, Lotus Land, p. 120.]

[Footnote 222:  They bear the title of Somdet Phra:  Chao Rajagama and have authority respectively over (a) ordinary Buddhists in northern Siam, (b) ordinary Buddhists in the south, (c) hermits, (d) the Dhammayut sect.]

[Footnote 223:  For this and many other details I am indebted to P.A.  Thompson, Lotus Land, p. 123.]

[Footnote 224:  When gifts of food are made to monks on ceremonial occasions, they usually acknowledge the receipt by reciting verses 7 and 8 of this Sutta, commonly known as Yatha from the first word.]

[Footnote 225:  Kathina in Pali.  See Mahavag. cap.  VII.]

[Footnote 226:  Fournereau, p. 225.]

[Footnote 227:  The ploughing festival is a recognized imperial ceremony in China.  In India ceremonies for private landowners are prescribed in the Grihya Sutras but I do not know if their performance by kings is anywhere definitely ordered.  However in the Nidana Katha 270 the Buddha’s father celebrates an imposing ploughing ceremony.]

[Footnote 228:  I.e. Tusita.  Compare such English names descriptive of beautiful scenery as Heaven’s Gate.]

[Footnote 229:  See Keith, Aitereya Aranyaka, pp. 174-178.  The ceremony there described undoubtedly originated in a very ancient popular festival.]

[Footnote 230:  I.e. float-raft.  Most authors give the word as Krathong, but Pallegoix prefers Kathong.]

[Footnote 231:  Chulakantamangalam, Bangkok, 1893.]

[Footnote 232:  P.A.  Thompson, Lotus Land, p. 134.]

[Footnote 233:  For the Brahmans of Siam see Frankfurter, Oriental.  Archiv. 1913, pp. 196-7.]

[Footnote 234:  Chulakantamangala, p. 56.]

[Footnote 235:  They are mostly observances such as Gotama would have classed among “low arts” (tiracchanavijja).  At present the monks of Siam deal freely in charms and exorcisms but on important occasions public opinion seems to have greater confidence in the skill and power of Brahmans.]

[Footnote 236:  King Sri Suryavamsa Rama relates in an inscription of about 1365 how he set up statues of Paramesvara and Vishnukarma (?) and appointed Brahmans to serve them.]

[Footnote 237:  Maj.  Nik. 47.]

[Footnote 238:  Siam Society, vol.  IV. part ii. 1907. Some Siamese ghost-lore by A.J.  Irwin.]

[Footnote 239:  Jour.  Siam Soc. 1909, p. 28.  “In yonder mountain is a demon spirit Phra Khaphung that is greater than every other spirit in this realm.  If any Prince ruling this realm reverences him well with proper offerings, this realm stands firm, this realm prospers.  If the spirit be not reverenced well, if the offerings be not right, the spirit in the mountain does not protect, does not regard:—­this realm perishes.”]