THE SHINING MIRACLE. 323 of the construction of the Thu'po (shrine for a relic), becoming converts to the faith, went to Sugato (Bud'ha). The wise man bearing in mind that by conversion alone to the faith, the supreme reward of being born in heaven is obtained, should make offerings also at the Thu'po. Two women who had worked for hire at this place, after the completion of the great Thu'po, were born in the Táwatinsa heavens. Both these women, endowed with the merits resulting from their piety in their previous existence, calling to mind what the act of piety of that previous existence was, and preparing fragrant flowers and other offerings, descended at a subsequent period to this Thu'po, to make oblation's. Having made these flower, and other offerings, to the Chétiyo, they bowed down to worship. At the same instant, the Théro (Priest) Mahásíwo, resident at the Bhatiwanko Wiharo (Monastery), who had come in the night-time, saying, 'Let me pray at the great Thu'po,' seeing these females, concealing himself behind a great Sattapanni tree, and stationing himself unperceived, he gazed on their miraculous attributes. At the termination of their prayers, he addressed them thus: By the effulgence of the light proceeding from your persons, the whole island has been illuminated. By the performance of what act was it, that from hence ye were transferred to the world of Déwos?' These Dewátas replied to him, 'The work performed by us at the great Thu'po.' Such is the magnitude of the fruits derived from faith in the successor of former Bud'has."' I make another extract from the valuable mythology, produced at the great manufacturing town just named. "St. Scholastica gained by her prayers a pouring rain."2 What says the Lamaic Patriarch? "In his reign, (Bud'hadásis,) the island was afflicted with drought, disease and distress. This benevolent person who was like a 1 Mahawanso, p. 178. 2 Dr. Newman's Lectures, or Birm. Myth. p. 287. luminary which expels the darkness of sin, thus inquired of the priests. 'Lords! when the world was overwhelmed with the misery and horrors of a drought, was there nothing done by Bud'ha in his time, for the alleviation of the world?' "They then propounded the 'Gangáróhana Suttan,' of Bud'ha. Having listened thereto, causing a perfect image of Bud'ha to he made of gold, for the tooth-relic, and placing the stone or refection dish of the divine teacher filled with water, on the joined hands of that image, and raising it into his state car, he went through the ceremony of receiving 'Sila,' which confers consolation on all living beings; and made the multitude also submit to the same ceremony, and distributed alms. Having decorated the capital like to a heavenly city, surrounded by all the priests resident in the island, he descended into the main street. There, the assembled priests, chanting forth the 'Ratanasuttan,' and at the same time sprinkling water, arranged themselves in the street at the end of which the palace was situated, and continued throughout the three great divisions of the night, to perambulate round its enclosing wall. At the rising of the sun, a torrent of rain descended as it would cleave the earth. All the sick and crippled sported about with joy. The king then issued the following command: Should there, at any time, be another affliction of drought and sickness in this island, do ye observe the like ceremonies.'"'1 One more instance of the Lamaism of the west, from the excellent authority lately quoted. "Relics are ever touching the sick, the diseased, the wounded, sometimes with no result at all, at other times with marked and undeniable efficacy." What says the Bud'hism of Lynces-tis, (Lanca's Land,3) and 1 Mahawanso, pp. 248, 249. 2 Dr. Newman's Lectures, or Birm. Myth., p. 286. "INSTRUMENT OF THE (BUD'HIST) VIEW." 325 the Bud'hism of the Lingones, (Lanca-tribes,)1 and the Budhism of the Gens Toga-ta, or the Tackshak tribe? "King of Dévos," says the Budhist envoy, "thou possessest the right canine tooth-relic, as well as the right collar-bone relic of the Deity, worthily worshipped by the three worlds: continue to worship that tooth-relic, but bestow the collar-bone of the divine teacher. Lord of Dévos! demur not in matters involving the salvation of the land of Lanká." " The request was granted, and the relics and the sacred dish obtained. "The populace, congregating from all quarters, assembled to witness its arrival. The relic rose up spontaneously to the height of seven palmira trees, and, remaining self-poised in the air, displayed itself, and astonished the populace till their hair stood on end, by performing a two-fold miracle. From it proceeded at one and the same time flames of fire and streams of water. The whole of Lanka was illuminated by its effulgence, and was saturated by its moisture." And now observe the signs of a true (Lamaic) church. Witnessing this miracle, the people were converted to the faith of the Vanquisher (Zenos Jinos).4 The younger brother of the king, the royal prince Mattábhayo, being also a convert to the lord of Munis, entreating of the lord of men (the king) for permission, together with a thousand persons, persons, was ordained a minister of that religion. "Thus the saviour of the world," (Budha,) by means of a corporeal relic, performed infinite acts, to the utmost perfection, for the spiritual comfort, and mundane prosperity of mankind." Protestants have no authority for doubting the authen 5 Saints. 3 Ibid., p. 108. 6 Mahawanso. F F ✦ JEYUS (ZEUS), "the victorious;" Jino, idem; Jeyu-piti (Ju-piter), "VICTORIOUS LORD." ticity of these miracles; they come recommended to every "amiable and candid mind," with the strongest testimony and vouchers of pious men. It would be unreasonable to doubt; for "Miracles to the (Bud'hist) are historical facts, and nothing short of this; and they are to be regarded and dealt with like other facts; and as natural facts, under circumstances, do not startle Protestants, so supernatural, under circumstances, do not startle the (Bud'hist). They may or may not have taken place in particular cases; he may be unable to determine which; he may have no distinct evidence; he may suspend his judgment, but he will say it is very possible!!' He never will 'I cannot believe it.' say, To those who assume this, " their first principle" to be an historical canon, I recommend the adoption of a fitting corollary, from the Mahawanso; it is as follows:— Thus, the Budhists are incomprehensible: their doctrines are incomprehensible; and the magnitude of the fruits of faith, to those who have faith in these INCOMPREHENSIBLES, is also INCOMPREHENSIBLE!!" 1 Dr. Newman's Lectures, or Birm. Myth., p. 291. 2 Mahawanso, p. 108. This is a commentary on a passage of the "Pitaklattaya." XX. THE ATTAC-THANS. ΔΗΜΟΝ ΕΡΕΧ-ΘΗΟΣ ΜΕΓΑΛΗΤΟΡΟΣ.Ηom. "SUBJECTS OF GREAT-HEART, EREC-PRIEST, WERE THEY." THE fallacy which runs through the whole supposed mythological legend of the Autochthons, has been now laid bare—the remainder of the same series will be found equally amenable to the same geographical evidence, which has already thrown a light upon the mistaken travesties of Greek writers. Erectheus is a name as mythological as could well be imagined. He belongs to the earth—to the earth he has been consigned, with all that contempt which the haughty Autochthon merited. But should he come before us in more humble guise, with the humility befitting a being of flesh and blood, it may be an inducement to investigate his claims to historical consideration. The district of the Erac, often written Arak, will be seen in the neighbourhood of the HayaBudhos (Bheene Budam), or the P'Hayakes, those who have been already contemplated as the colonists of Phoenicia, Phœn-icia and Hi-bern-ia. Erech-theus is simply Erac-deus, or the Deva (priest) of Erac. Erechthonius has been rightly conjectured to be the same individual; that is, merely a variation of the term. It is Erech-than-yus,1 "of the Erac-land." He is the most eminent specimen of the genus homo to be found 1 Erac and than, land (-yus, -a, -um). |