behind them, and then those left without chided themselves for neglecting .his words addressed to them.

From this going south-west 1000 li or so, we come to the kingdom of Chu-li-ye (Chulya).

Chu-li-ye (chulya Or Chola).

The country of Chulya (Ch61a) is about 2400 or 2500 li in circuit; the capital is about 10 li round. It is deserted and wild, a succession of marshes and jungle. The population is very small, and troops of brigands go through the country openly. The climate is hot; the manners of the people dissolute and cruel. The disposition of the men is naturally fierce; they are attached to heretical teaching. The sdnghdrdmas are ruined and dirty as well as the priests. There are some tens of Deva temples, and many Nirgrantha heretics.

At a little distance south-east of the city is a stUpa built by As"6ka-raja. Here Tathagata in old time dwelt, and exhibited his spiritual power, and preached the sublime law, and defeated the heretics, delivering both men and Devas.

Not far to the west of the city there is an old sanghdrdma. This was the place where Ti-p'o (D6va) Bodhisattva discussed with an Arhat. In the first instance, D6va Bodhisattva heard that in this convent there was an Arhat called Uttara (Wu-ta-lo) who possessed the six supernatural powers (shadabhijnds), and the eight vimSkshas (means of deliverance); forthwith he came from a distance to observe his manner as a model. Having arrived at the convent, he asked the Arhat for a night's lodging. Now in the place where the Arhat lived (in his cell) there was only one bed. Having entered, in the absence of a mat, he spread some rushes on the ground, and showing it to him, begged him to be seated. Having taken the seat, the,Arhat entered into samddhi, and came out of it after midnight. Then D6va proposed to him his doubts, and prayed him to answer them. The Arhat took up each difficulty and explained it. De"va, closely examining each word, pressed his difficulties in the way of cross-examination, till after the seventh round of discussion the Arhat closed his mouth and declined (was unable) to reply. Then using secretly his divine faculties, he passed into the Tushita heaven, and there questioned Maitr&ya. MaitrSya gave the required explanations, but because of their character he added, "This is the celebrated D^va who for a succession of kalpas has practised religion, and in the middle of the Bhadra-kalpa ought to attain the condition of Buddha. You do not know this.117 You should greatly honour him and pny him reverence."

In a moment he returned to his seat, and once more entered on a clear explanation (of the difficulties), which he expressed in great precision and language. Deva addressing him said, "This is the explanation of the holy wisdom of Maitr£ya BSdhisattva. It is not possible for you, reverend sir, to have discovered such profound answers." Then the Arhat said, "It is so, in truth; the will of Tathagata." On this, rising from his mat, he offered him worship and profound reverence and praise.

Going from this south, we enter a wild forest district, and passing 1500 or 1600 li, we come to the country of Ta-lo-pi-ch'a (Dravida).

Ta-lo-pi-ch'a (dravida).

I This country is about 6000 li in circuit; the capital of the country is called Kanchipura (Kin-chi-pu-lo),118 and is about 30 li round. The soil is fertile and regularly cultivated, and produces abundance of grain. There are

117 Or, do you not know this? opening (mouth) of the southern

118 This must be Conjiveram. sea of India, and in the direction I do not think the text in Hwui-lih of Sinhala the water journey is three can be construed as Julien takes it days.!' It seems to imply that Con"the town of Kin-chi is situated or; jiveram was the central town from a port of the sea." The original runs which the traffic to Ceylon was conthus: "The town of Kin-chi is the ducted.

also many flowers and fruits. It produces precious gems and other articles. The climate is hot, the character of the people courageous. They are deeply attached to the principles of honesty and truth, and highly esteem learning; in respect of their language and written characters, they differ but little from those of Mid-India. There are some hundred of sanghdrdmas and 10,000 priests. They all study the teaching of the Sthavira (Chang-tso-pu) school belonging to the Great Vehicle. There are some eighty D3va temples, and many heretics called Nirgranthas. Tathagata in olden days, when living in the world, frequented this country much; he, preached the law here and converted, men, and therefore As6ka-raja built st4pas over all the sacred spots where these traces exist. The city of K&fLchipura is the native place of Dharmapala Bodhisattva.119 He was the eldest son of a great minister of the country. From his childhood he exhibited much cleverness, and as he grew up it increased and extended. When he became a young man,120 the king and queen condescended to entertain him at a (marriage) feast. On the evening of the day his heart was oppressed with sorrow, and being exceedingly afflicted, he placed himself before a statue of Buddha and engaged in earnest prayer (supplication). Moved by his extreme sincerity, the spirits removed him to a distance, and there he hid himself. After going many hundred li from this spot he came to a mountain convent, and sat down in the hall of Buddha. A priest happening to open the door, and seeing this youth, was in doubt whether he was a robber or not. After interrogating hirn on the point, the Bodhisattva completely unbosomed himself and told him the cause; moreover he asked permission to become a disciple. The priests were much astonished at the wonderful event, and forthwith granted his request. The king ordered search to be made for him in every direction, and at length finding out that Bodhi

119 Ta-mo-po-lo-p'u-sa, in Chinese Hu-fa, "defender of the law."
m Assumed, the cap, toga virUis.

sattva had removed to a distance from the world, driven121 by the spirit (or, spirits), then he redoubled his deep reverence and admiration for him. From the time that Dharinapala assumed the robes of a recluse, he applied himself with unflagging earnestness to learning. Concerning his brilliant reputation we have spoken in the previous records.122

To the south of the city not a great way is a large sanghdrdma, in which men of the same sort, renowned for talent and learning, assemble and stop. There is a stUpa about 100 feet high which was built by As"6ka-raja. Here Tathagata, dwelling in old days, repeated the law and subdued the heretics, and converted both men and Devas in great number.

Going 3000 li or so south from this, we come to the country of Mo-lo-kiu-ch'a (Malakuta).

Mo-lo-kitj-ch'a (malakuta).

This country123 is about 5000 li in circuit; the capital is about 40 li. The land and fields are impregnated with

121 Both here and in the preceding portion of the narrative the phrase used is shin fu, which may either mean "carried by spirits" (in the sense of divine spirits) or "driven by his own spirit." Julien adopts the former rendering. We should in this case have expected to find the phrase kwei skin, instead of shin. Hwui-lih, however, tells us that it was "a great king of the spirits" (one of the Mahadeva-rajas) that carried him away.

122 See ante, vol. i. p. 238. For some account of his writings, compare Hwui-lih, book iv. p. 191 (Jul.); see also note 87, book ix.

123 The distance given (3000 li or so) south from Conjiveram seems to be excessive. But none of the distances given by Hiuen Tsiang from hearsay are to be depended on. Compare, for example, the distance given from Charitra, in Orissa, to

Ceylon, viz., about 20,000 li. This part of the pilgrim's itinerary is beset with difficulties. In the text before us, the use of the symbol king would denote that he went personally to the Malakuta kingdom, but in Hwui-lih we are told that he heard only of this country, and his intention was evidently to embark, probably at the mouth of the Conjiveram river, for Ceylon, when he heard from the priests who came from that country to Kin-chi of the death of the king Raja Buna Mugalan and the famine. Mr. J?ergusson, assuming Nellore to have been the capital of Ch61a (I may here notice, by the way, that the symbols used for this country are the same both in Hwui-lih and the Si-yu-ki, so that the "Djourya" adopted by Julien in the Life of Hiuen - Tsiang is the same as "Tchoulya" in the Si-yu-ki), is salt, and the produce of the earth is not abundant. All the valuables that are collected in the neighbouring islets are brought to this country and analysed. The temperature is very hot. The men are dark complexioned. They are firm and impetuous iu disposition. Some follow the true doctrine, others are given to heresy. They do not esteem learning much, but are wholly given to commercial gain. There are the ruins of many old convents, but only the walls are preserved, and there are few religious followers. There are many hundred Deva temples, and a multitude of heretics, mostly belonging to the Nirgranthas.

Not far to the east of this city is an old sangh&r&ma of which the vestibule and court are covered with wild shrubs; the foundation walls only survive. This was built by Mahendra, the younger brother of Asoka-raja.

To the east of this is a stilpa, the lofty walls of which are buried in the earth, and only the crowning part of the cupola remains. This was built by A£6ka-raja. Here

disposed to refer Kin-ohi-pu-lo to

Nagapattanam, and so get over the difficulty which arises from Hwuilih's remark that "the town of Kinchi is at the sea-mouth on the water-road to Ceylon," and also the distance from Nellore of 1500 or 1600 li. But this would involve us in subsequent difficulties; the name of Kafichipura, moreover, is the well - known equivalent for Conjiveram, and it is impossible to disregard this. M. V. de St. Martin, relying on Hwui-lih, says (Mimoire, p. 399) that Hiuen-Tsiang did not go farther south than Kafichipura, but, on the other hand, Dr. Burnell is of opinion that Hiuen-Tsiang returned from Malakuta to Kafichipura (Ind. Ant., vii. p. 39). It is certain that on his way to the Konkan he started from Dravida; I am disposed, therefore, to think that he did not go farther south than Kinchi. In this case the subsequent account he gives us of Malakuta, Mount Malaya, and Potaraka, is derived from hearsay. With regard

to Malakuta, Dr. Burnell has shown (loc. cit.) that "this kingdom was comprised roughly in the delta of the Kaver!." This would lead us to suppose that the capital was somewhere near Kumbhagh6nam or Avur; but how then shall we account for the 3000 li of HiuenTsiang? the actual distance south from Conjiveram to this neighbourhood being only 150 miles, or, at most, 1000 li. For an account of KumbhaghSnam, see Sewell, Lists of Antiq. Remains in Madras, vol. i. p. 274. Dr. Burnell gives the name Malaikurram as possibly that by which Kumbhaghonam was known in the seventh century (ibid.) In a note the Chinese editor remarks that Malakuta is also called Chi-mo-lo; Julien restores this to Tchimor (p. 121, n.), and also to Tchimala "the Simour of M. Reinaud" (Jul, iii. 530). I have given reasons for thinking that Chi-mo-lo is the equivalent for KtLinar (/. R. A. S., vol. xv. p. 337).