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『東洋文庫所蔵』貴重書デジタルアーカイブ

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CHAP. XV. p. 323. CEYLON BARLAAM AND JOSAPHAT.   I I I

14.  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. (1301-13o3) ; Bhuwaneka Bahu I. (i3o3_ii'ţ);

Prakama Bahu III. (1314-1319) ; Bhuwaneka Bahu II. (1319).

SAGAMON I BO RCAN.

Sakya Muni Burkhan.

15.  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. 32o.

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 arrival

of Buddhism, fixed in its form and meaning, and was but

subsequently transferred to the name of Buddha."

XV., pp. 323 seq.

BARLAAM AND JOSAPHAT.

The German traveller von Le Coq has found at Turfan

fragments of this legend in Turki which he published in 1912 in