[141] Report of Supt. Arch. Survey Burma, 1909, p. 10, 1910, p. 13, and 1916, pp. 33, 38. Finot, Notes d'Epigraphie, p. 357.
[142] See especially Finot in J.A. 1912, II. p. 123, and Huber in B.E.F.E.O. 1909 P. 584.
[143] The Aris are further credited with having practised a sort of jus primæ noctis. See on this question the chapter on Camboja and alleged similar customs there.
[144] See Burma Arch. Rep. 1916, pp. 12, 13. They seem to have been similar to the Nîlapatanadarśana of Ceylon. The Prabodhacandrodaya (about 1100 A.D.) represents Buddhist monks as drunken and licentious.
[145] See Parker, Burma, 1892. The annalist says "There is a huge white elephant (or image) 100 feet high. Litigants burn incense and kneel before it, reflecting within themselves whether they are right or wrong.... When there is any disaster or plague the king also kneels in front of it and blames himself." The Chinese character means either image or elephant, but surely the former must be the meaning here.
[146] See Taw-Sein-Ko, in Ind. Antiquary, 1906, p. 211. But I must confess that I have not been able to follow or confirm all the etymologies suggested by him.
[147] See for Chinese remains at Pagan, Report of the Superintendent, Arch. Survey, Burma, for year ending 31st March, 1910, pp. 20, 21. An inscription at Pagan records that in 1285 Khubilai's troops were accompanied by monks sent to evangelize Burma. Both troops and monks halted at Tagaung and both were subsequently withdrawn. See Arch. Survey, 1917, p. 38.
[148] The date of Anawrata's conquest of Thaton seems to be now fixed by inscriptions as 1057 A.D., though formerly supposed to be earlier. See Burma Arch. Rep. 1916. For Anawrata's religious reforms see Sâsanavaṃsa, pp. 17 ff. and 57 ff.
[149] It has been noted that many of the inscriptions explanatory of the scenes depicted on the walls of the Ananda temple at Pagan are in Talaing, showing that it was some time before the Burmans were able to assimilate the culture of the conquered country.
[150] See the Sâsanavaṃsa, p. 64 and p. 20. See also Bode, Pali Literature of Burma, p. 15. But the Mahâvaṃsa, LX. 4-7, while recording the communications between Vijaya Bahu and Aniruddha ( = Anawrata) represents Ceylon as asking for monks from Râmañña, which implies that lower Burma was even then regarded as a Buddhist country with a fine tradition.