[Footnote 164: _Sâsanav._ p. 123. Sakala-Maramma-raṭṭhavâsino ca: ayaṃ amhakâṃ râjâ bodhisatto ti vohârimsu. In the Po-U-Daung inscription, Alompra's son, Hsin-byu-shin, says twice "In virtue of this my good deed, may I become a Buddha, ... an omniscient one." _Indian Antiquary_, 1893, pp. 2 and 5. There is something Mahâyânist in this aspiration. Cf. too the inscriptions of the Siamese King Śrî-Sûryavaṃsa Râma mentioned below.] [Footnote 165: They were Puritans who objected to shrines and images and are said to be represented to-day by the Sawti sect.] [Footnote 166: See _The Burmese Empire_ by the Italian Father Sangermano, who went to Burma in 1783 and lived there about 20 years.] [Footnote 167: Thathana is the Pali Sâsana. In Burmese pronunciation the s of Indian words regularly appears as th ( = θ), r as y and j as z. Thus Thagya for Sakra, Yazawin for Râjavaṃśa.] [Footnote 168: See E. Forchhammer, _Jardine Prize Essay_ (on the sources and development of Burmese Law), 1885. J. Jolly, "Recht und Sitte" in _Grundriss der Ind. Ar. Phil._ 1896, pp. 41-44. M.H. Bode, _Pali Lit. of Burma_, pp. 83 ff. Dhammathat is the Burmese pronunciation of Dhammasattha, Sanskrit Dharmaśâstra.] [Footnote 169: This theory did not prevent the kings of Burma and their subordinates from inflicting atrociously cruel punishments.] [Footnote 170: Forchhammer gives a list of 39 Dhammathats compiled between 1753 and 1882.] [Footnote 171: They seem to have included tantric works of the Mahâkâlacakra type. See Bode, _Pali Lit. of Burma_, p. 108, Nos. 270, 271. But the name is given in the Pali form cakka.] [Footnote 172: Among usages borrowed from Hinduism may be mentioned the daily washing in holy water of the image in the Arakan temple at Mandalay. Formerly court festivities, such as the New Year's feast and the festival of ploughing, were performed by Pônnâs and with Indian rites. On the other hand the Râmâyana does not seem to have the same influence on art and literature that it has had in Siam and Java, though scenes from it are sometimes depicted. See _Report, Supt. Archaeolog. Survey, Burma_, 1908, p. 22.] [Footnote 173: See especially _The Thirty Seven Nats_ by Sir. R.C. Temple, 1906, and _Burma_ by Sir. J.G. Scott, 1906, pp. 380 ff. The best authorities seem agreed that Nat is not the Sanskrit Nâtha but an indigenous word of unknown derivation.] [Footnote 174: Possibly in order to include four female spirits: or possibly because it was felt that sundry later heroes had as strong a claim to membership of this distinguished body as the original 33.] [Footnote 175: It is noticeable that Thagyâ comes from the Sanskrit Śakra not the Pali Sakka. Th = Sk. s: y = Sk. r.] [Footnote 176: See R.C. Temple, _The Thirty Seven Nats_, chaps. X.-XIII., for these cycles.] [Footnote 177: _E.g._ R.C. Temple, _l.c._ p. 36.] [Footnote 178: According to Sir. J.G. Scott much more commonly than prayers among Christians. _Burma_, p. 366.]