^{page 741 note 1} See Upper Burma Gazetteer, vol. ii, pt. i, p. 193.Google Scholar A warning is necessary here. Mr. Duroiselle, Epigraphist to the Government of Burma, informs me that the stone inscription mentioned in the passage cited is a myth, the invention of a German archæologist, Dr. Fụhrer, who was removed from Government service for a similar hoax in India. Some tablets have been found similar to those at Pagan, but they contain no inscriptions.

^{page 741 note 2} See n. 2 on p. 745. The meaning of “chinna” can only be conjectured.

^{page 742 note 1} “Saṅkassain, name of a town in India.” (Childers, Pali Dict.). Mr. Duroiselle tells me it is “the name of a city in the north-west of India, only traces of which now exist”. It was a common practice, however, among Indian immigrant settlers to name towns founded by them in Burma after their former homes, and the place referred to may be a town in Burma which has disappeared. The name is not given in the Imperial Gazetteer.

^{page 745 note 1} Burmese, u:yu daing.Google Scholar I call it foundation-post (for want of a better term) because it is the post which, when a monastery or other public building is erected, is always set up first and dedicated to the guardian spirit of the building, offerings of fruit and flowers being placed on its summit. Doubtless it was under this post that a human victim was once buried in the case of important buildings (see SirTemple, Richard's article “Burma” in the Encyclopaedia of Religion and Ethics, p. 26).Google Scholar Every house, however, has its uyudaing. “In the houses of some Burmese families cocoanuts with a fillet of white muslin or red cloth tied round them are suspended by a cane support from a special post called the uyudaing. The Burmans have forgotten the origin of uyu, but the word or its synonym kun is still used in the Chin language to signify the guardian spirit of a family” (Taw Sein Ko, , Burmese Sketches, p. 159).Google Scholar See also Stevenson's Burmese Dictionary, s.v.

^{page 745 note 2} Burmese, nӑgáGoogle Scholar, Pali and Sanskrit nāga. “Dragon” is properly, perhaps, a winged serpent, but the word is used as a synonym for “serpent” in Ps. xci and Rev. xx, 2. Snake-worship, whether indigenous or imported with Northern Buddhism, was prevalent in Burma at least up to the eleventh century, and survives in many practices, of which the homage paid to the image at Tagaung is the most remarkable. It will already have been guessed that the Great Father is none other than the dragon. “Among the Buddhists the Nâgas were counted as gods, ranking eighth in the list of beings.” (SirGrierson, George's review of Winternitz on Snake Worship, Ind. Ant., 02, 1890).Google Scholar

^{page 746 note 1} The Burmese expression is p'okthwin: yӑt'a:, which appears to mean a car (yӑt'a:, Pali ratho) used at the conjunction (thwin:) of the moon with the constellation Phussa (p'ok). The Pali compound phussaratho is used to mean merely a ceremonial car or pleasure-carriage.

^{page 746 note 2} In the spelling used, which is practically that adopted by the Government of Burma, and is phonetic without any attempt at transliteration, the symbols a, e, i, u, ӑ, aw have approximately the values in father, men (F. été when final), machine, rude, among, saw. Pronounce th, ch, sh, ng as in English, and y as in “yes”. The forms k', p', s', t' are aspirated as in English, and k, p, s, t unaspirated as in French. A falling tone is indicated as in Burmese by (:), and a glottal check by (.). The level tone, as in Burmese writing, is left unmarked.

^{page 746 note 3} Spirit. The souls of the departed do not necessarily become nats. They may enter other bodies or wander about as ghosts (natsein).

^{page 747 note 1} Burmese, ӑngwe.Google Scholar This interesting word seems to denote a quality in matter of permeating and influencing other matter. If bread and guavas are placed together for a time the bread will taste of guava, owing to the strong ӑngwe. emitted by the guavas.

^{page 747 note 2} In Burmese bitu:ma, a female bilu:. Bilus are represented in Burmese art as creatures of human form with grotesque features and tushes, and in legend as living on wild fruits and flowers and sometimes as cannibals. They are also credited with superhuman powers, and the Taungbyon Brothers, who may almost be regarded as the Burmese national heroes, are said to have been the progeny of a Muhammadan (Arab ?) and a biluma. See Journal of the Royal Anthropological Institute, July-December, 1915. It has been plausibly suggested that the word represents some race less civilized than the givers of the name. Its etymology is doubtful.

^{page 748 note 1} The brow-antlered deer.

^{page 748 note 2} The Pali name of the ancient city near the site of the modern Prome.

^{page 750 note 1} The gy is meant to represent the sound of English j, and is an inconsistent attempt to preserve the Burmese spelling, which corresponds to ky. The modern pronunciation is neither ky nor j, but ty.