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JOURNAL, R.A.S. (CEYLON). [Vol. VIII. 



Mag am a ; and it seems most unlikely that either they or others 

 would venture — {or be permitted, even if they were inclined to 

 venture) — to break into the relic-chamber of a highly venerated 

 dagaba in the middle of the southern capital. If, however, taking 

 advantage of some period of anarchy or revolt (of which there 

 was no lack), some persons did break into it, the subsequent 

 restoration would give some Prince of Rohana an opportunity of 

 placing the gem in the chamber. Although this view is without 

 further support, the evidence in its favour — that afforded by the 

 engraving itself — is so strong that I adopt it provisionally, as 

 being, in the present state of our knowledge, the only rational 

 mode of accounting for the presence of the gem beside the 

 karancluwas, two of which, at least, appear to be as old as the 

 dagaba. 



NOTES. 



■ . Note 1. 



Whatever credence is to be given to the account in the Maha- 

 vamsa of the Buddha's three visits to Ceylon, it is generally 

 and reasonably held that the description of the inhabitants of the 

 period rests on a sub-stratum of fact. It will be found (Mah., p. 7, 

 last line) that three distinct classes of beings are mentioned as 

 then living in Ceylon— the so-called Devas, Nagas, and Yak- 

 khas. In Mahiyangana, that is, in Eastern Ceylon, are found 

 the Yakkhas, with the Devas in the adjoining mountains of the 

 Central Province (Mah., p. 7) ; in Nagadipa, that is, in Northern 

 Ceylon, we have only Nagas, whence the name ; in Kalyani, that 

 is, in Western Ceylon, we have only Nagas ; while at Anuradha- 

 pura both Devas and Nagas are mentioned (pp. 7, 96). The 

 Yakkhas, however, greatly predominated ; 4 Lanka was filled with 

 Yakkhas.' The Nagas lived on both land and water (p. 6), and, 

 being the nearest race to India, were naturally people who kept 

 up communication with the continent ; the Naga King of Kalya- 

 ni is represented as proceeding to the Jetawanarama, in North- 

 ern India, to invite the Buddha to pay his third visit to Ceylon. 

 It is extremely probable, too, that as the Nagas inhabited 

 Northern Ceylon, possessed vessels, and were acquainted with 

 the adjoining continent, they were allied to the southern races of 

 India ; that is, that they were Dra vidians. It is reasonable to 

 presume that parts of Northern Ceylon were occupied by settlers 

 from South India. Indian Nagas are, in fact, represented as 

 similar beings, who also possessed the means of passing over the 

 sea. Why should tradition give these people this power 



