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NOVEMBER, 1895.]
dying, and the dead. As a house liquor lodges ancestral and other guardians. But being a house it is a tempting lodging to unhoused evil influences, who, unless the guardian house is guarded, may make their lodging in the house and yield harm instead of help to those who hope from the guardian house to draw guardian influences. It follows that at all stages, at the making, at the storing, at the using of wine, still more at its consecration, special care must be taken to prevent the trespass of unguardian influences. Since liquor is a lodging for evil influ ences as well as for good, the drinker's object may be either selfish to draw a guardian into the wine and through the wine into himself; or it may be devotional to draw into the liquor and so into himself the evil influences which otherwise might hartu and haunt the object of his devotion. Since wine is the home of a guardian, wine is a sacrament, that is, a thing inherently holy as a guardian's dwelling. Again, wine is the offering or victim, the sacrifice, that is, the thing made holy by the passing into it of the guardian spirit to whom it is offered. More than this, wine is the blood of ancestors, the guardian's blood. So the sacrifice is also the sacrament; the victim is also the guardian. This is the complete sacrifice, since the guardiau not only passes into it, but is one with it. Therefore, through this complete sacrifice, the guardian passes with special power into him who partakes of the sacrifice. This, the inner shrine of Mysteries, secures the object of all rites and of all sacrifice, that, by sharing in the offering, worshippers may become of one spirit by taking into themselves the spirit of a guardian who sacrificed himself, and by sacrificing himself proved himself to be the true type of the old-world human Champion and Mother, whose devotion is the birth of the Guardian, who sacrificed self and life for their children and friends.
(To be continual.)
MISCELLANEA.
(Continued from p. 303.)
(21) Haribhunja.
MISCELLANEA.
SOME REMARKS ON THE KALYANI
INSCRIPTIONS.
THIS is the classical name of Labôn to the north of Siam. Chiengmai or Zimmè is probably intended here. The Burmese writers also call Chiengmai Yun or Yonaka, and the art of lacquerware, which is derived from that country, yundo. (22) Chinadesa.
The Chou and the Ch'in dynasties reigned in China in 550-200 B. C. The latter dynasty was thus synchronous with the Maurya dynasty, with whose sympathy and encouragement the fenets of Buddhism were transplanted beyond the confines of India. The name China be. came stereotyped owing to frequent intercourse, commercial and religous, inaugurated by Buddhism in the 3rd century before Christ.
(23) The Yoga River.
This may be identified with the Bassein River. In the 15th century the port of the deltaic province of Pegu was Bassein. Rangoon was non-existent in those days and was then known as Tigumpanagara (see note 25, post). Ships called at Bassein and their cargoes were trans
331
ported in native boats through the Twanté and other creeks to Pegu. The journey took about eight days in the 16th century when Cæsar Frederike visited Pegu (s. v. "Cosmin" in Yule's Hobson-Jobson).
(24) Shrines at Anuradhapura.
The Ratanachêtiya, Marichivattichêtiya, Thûpâ-râmachêtiya, Abhayagirichêtiya, Silichotiya, Jêtavanachôtiya, Mahabodhi, and the Lohapûsâda, etc., are mentioned in the Kalyani Inscriptions. Perhaps, it would be well if the Archæological Journal with a short description of each of Commissioner of Ceylon would favour this
these shrines.
(25) Tigumpanagars.
See "Dagon" in Yule's Hobson-Jobson, where the derivation of the word is discussed. Owing to the modern mania of Burniese writers, due to their short historical memory and ignorance of comparative philology, to ascribe every classical name to a Pâli origin, Tigumpachêti is now spelt Tikumbhachêti. In spite of the dictum of Yule and Forchhammer, it is quite probable that Dagon is a corruption of Dagob or Dagoba, the Sinhalese word signifying a Relic Shrine. In ancient native writings the shrine is called the Digôn Chêti, and the town Digôn, the vowel i in Digôn being pronounced as a."
3 [See my remarks on this word, ante, Vol. XXII. pp. 27 f. - ED.]
