gols received by King Hethum of Armenia.

XIV., p. 313. "The people [of Ceylon] are Idolaters, and go quite naked
except that they cover the middle.... The King of this Island possesses a
ruby which is the finest and biggest in the world; I will tell you what it
is like. It is about a palm in length, and as thick as a man's arm; to
look at, it is the most resplendent object upon earth; it is quite free
from flaw and as red as fire. Its value is so great that a price for it in
money could hardly be named at all."

Chau Ju-kwa, p. 73, has: "The King holds in his hand a jewel five inches
in diameter, which cannot be burnt by fire, and which shines in (the
darkness of) night like a torch. The King rubs his face with it daily, and
though he were passed ninety he would retain his youthful looks.

"The people of the country are very dark-skinned, they wrap a sarong round
their bodies, go bare-headed and bare-footed."

XIV., p. 314 n.

THE ISLAND OF CEYLON.

The native kings of this period were Pandita Prakama Bahu II., who reigned
from 1267 to 1301 at Dambadenia, about 40 miles north-north-east of
Columbo (Marco Polo's time); Vijaya Bahu IV. (1301-1303); Bhuwaneka Bahu
I. (1303-1314); Prakama Bahu III. (1314-1319); Bhuwaneka Bahu II. (1319).

SAGAMONI BORCAN.

= Sakya Muni Burkhan.

XV., p. 319. Seilan-History of Sagamoni Borcan. "And they maintain ...
that the teeth, and the hair, and the dish that are there were those of
the same king's son, whose name was Sagamoni Borcan, or Sagamoni the
Saint."

See J.F. FLEET, _The Tradition about the corporeal Relics of Buddha_.
(_Jour. R. As. Soc._, 1906, and April, 1907, pp. 341-363.)

XV., p. 320.

In a paper on _Burkhan_ printed in the _Journal of the American Oriental
Society_, XXXVI., 1917, pp. 390-395, Dr. Berthold Laufer has come to the
following conclusion: "Burkhan in Mongol by no means conveys exclusively
the limited notion of Buddha, but, first of all, signifies 'deity, god,
gods,' and secondly 'representation or image of a god.' This general
significance neither inheres in the term Buddha nor in Chinese Fo; neither
do the latter signify 'image of Buddha'; only Mongol _burkhan_ has this
force, because originally it conveyed the meaning of a shamanistic image.
From what has been observed on the use of the word _burkhan_ in the
shamanistic or pre-Buddhistic religions of the Tungusians, Mongols and
Turks, it is manifest that the word well existed there before the a