[Footnote 141: Report of _Supt. Arch. Survey Burma_, 1909, p. 10, 1910, p. 13, and 1916, pp. 33, 38. Finot, _Notes d'Epigraphie_, p. 357.] [Footnote 142: See especially Finot in _J.A._ 1912, II. p. 123, and Huber in _B.E.F.E.O._ 1909 P. 584.] [Footnote 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.] [Footnote 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.] [Footnote 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.] [Footnote 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.] [Footnote 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 Both troops and monks halted at Tagaung and both were subsequently withdrawn.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.] [Footnote 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.] [Footnote 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.] [Footnote 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.] [Footnote 151: The Burmese canon adds four works to the Khuddaka-Nikâya, namely: (a) Milinda Pañha, (b) Netti-Pakaraṇa, (c) Suttasaṇgaha, (d) Peṭakopadesa.] [Footnote 152: Inscriptions give his reign as 1084-1112 A.D. See _Burma Arch. Rep._ 1916, p. 24. Among many other remarkable edifices may be mentioned the Thapinyu or Thabbannu (1100), the Gaudapalin (1160) and the Bodhi (_c._ 1200) which is a copy of the temple at Bodhgaya.]