"The King Holds In His Hand A Jewel Five Inches
In Diameter, Which Cannot Be Burnt By Fire, And Which Shines In (The
Darkness Of) Night Like A Torch.
The King rubs his face with it daily, and
though he were passed ninety he would retain his youthful looks.
"The people of the country are very dark-skinned, they wrap a sarong round
their bodies, go bare-headed and bare-footed."
XIV., p. 314 n.
THE ISLAND OF CEYLON.
The native kings of this period were Pandita Prakama Bahu II., who reigned
from 1267 to 1301 at Dambadenia, about 40 miles north-north-east of
Columbo (Marco Polo's time); Vijaya Bahu IV. (1301-1303); Bhuwaneka Bahu
I. (1303-1314); Prakama Bahu III. (1314-1319); Bhuwaneka Bahu II. (1319).
SAGAMONI BORCAN.
= Sakya Muni Burkhan.
XV., p. 319. Seilan-History of Sagamoni Borcan. "And they maintain ...
that the teeth, and the hair, and the dish that are there were those of
the same king's son, whose name was Sagamoni Borcan, or Sagamoni the
Saint."
See J.F. FLEET, The Tradition about the corporeal Relics of Buddha.
(Jour. R. As. Soc., 1906, and April, 1907, pp. 341-363.)
XV., p. 320.
In a paper on Burkhan printed in the Journal of the American Oriental
Society, XXXVI., 1917, pp. 390-395, Dr. Berthold Laufer has come to the
following conclusion: "Burkhan in Mongol by no means conveys exclusively
the limited notion of Buddha, but, first of all, signifies 'deity, god,
gods,' and secondly 'representation or image of a god.' This general
significance neither inheres in the term Buddha nor in Chinese Fo; neither
do the latter signify 'image of Buddha'; only Mongol burkhan has this
force, because originally it conveyed the meaning of a shamanistic image.
From what has been observed on the use of the word burkhan in the
shamanistic or pre-Buddhistic religions of the Tungusians, Mongols and
Turks, it is manifest that the word well existed there before the arrival
of Buddhism, fixed in its form and meaning, and was but subsequently
transferred to the name of Buddha."
XV., pp. 323 seq.
BARLAAM AND JOSAPHAT.
The German traveller von Le Coq has found at Turfan fragments of this
legend in Turki which he published in 1912 in his Tuerkische Manichaica,
which agree with the legend given by the Persian Ibn Babawaih of Qum, who
died in 991. (S. d'OLDENBOURG, Bul. Ac. I. des Sc., Pet., 1912, pp.
779-781; W. RADLOFF, Alttuerk. Stud., VI., zu Barlaam und Joasaph).
M.P. Alfaric (La Vie chretienne du Bouddha, J. Asiatique, Sept.-Oct.,
1917, pp. 269 seq.; Rev. de l'Hist. des Religions, Nov.-Dec., 1918,
pp. 233 seq.) has studied this legend from a Manichaean point of view.
XV., p. 327.
See La "Vie des Saints Barlaam et Josaphat" et la legende du Bouddha, in
Vol. I., pp. xxxxvii-lvi, of Contes populaires de Lorraine par Emmanuel
COSQUIN, Paris, Vieweg, n.d. [1886].
XVI., p. 335 n.
TANJORE.
Speaking of Chu-lien (Chola Dominion, Coromandel Coast), Chau Ju-kwa, pp.
93-4, says:
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