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sublimated age; that great motto so much wondred at, Labore et Constantia, labor and constancy, containing nothing more then the duty which God hath laid upon every man. Learning (saith Hierome)* is not to be purchased with silver, it is the companion of sweat and painfulness; of abstemiousness, not of fulness; of continency, not of wantonness: the earth continueth barren or worse, except industry be its midwife. The hen, which brings not forth without uncessant sitting night and day,t is an apt embleme of students. The wiser naturalists who have been serious in improveing, and Christians that have been conscientious to improve or redeem their time, for the more effectual obtaining of their end, have distributed the day into certain proportions, setting each apart to his predesigned use: Hence the ancient Grecians appointed the first six hours unto their respective contemplative functions, the rest (say they) call upon us to take care of our health and life.

Sex horæ tantùm rebus tribuuntur agendis;
Vivere post illas litera Z monet.

Melancthon sometime commended this distribution of the day unto a great man; that the four and twenty hours being divided into three parts, eight be spent in study, eight in our bed, the rest as our bodily welfare calls upon us: others give ten hours in the day unto our studies, if strength permits, approving of more according to this division. His diligence was in the third degree most intense, and most exact. His measure was a glasse of four hours, three of which he would sometime say, was a schollar's day, and after that rate he spent not a few of his days; he was always an early riser, and in his latter years not eating any supper; he made up the avocations of that day by retiring that time, and the rest of the evening to his study. With Solon, as he grew old, so was he continually a learner: and with Quintilian he terminated his life and his reading both together. The constant work of his ministry was great, if not too great for one man. A candle may spend too fast: and the improvement of the light whilst it is yet burning admits of degrees; besides his preaching in season and out of season, he was daily pressed, if not oppressed, with the care and service of

* Hierom. Apolog. contra Ruffinum.

† Nocte dieque incubando.

Summus diligentiæ gradus est vehementissima, et exactissima diligentia.

the churches; attendance to personal cases, and manifold other imployments inevitably put upon him, both from abroad and at home, whence the time remaining (which is not a little to be lamented) was insufficient to attend doctrinal, and especial polemical scripts, such as the cause of the truth, occurents of providence, and his peculiar engagements called for. He was free to give his judgment when desired, but declined arbitration and umpirage in civil differences between man and man, as heterogeneus both to his office and spirit. His course, like that of celestical bodies, was always in motion, but still careful to keep within his proper sphere. Calvin was not more sollicitous not to be found idle; no man more vigilant to contain himself within his measure. It was religion to him, both to run, and to run lawfully within the white lines and boundaries of his agonistical race. He was doing, and so doing.

[To be continued.]

Translation of the Chinghalese Book called Rajewaliye (Rájávali). A History of Ceylon, compiled from the Historiographic Records of the Kingdom.

(Communicated by Sir Alexander Johnston, Knt. late Chief Justice of that Island.)

[PART III.

From the first Extermination of the Religion of the Malabars in Ceylon, to the fifth Irruption of that people upon the Island.]

His (Gemunu Rajah's) younger brother, Tissa Cumara, was the next that succeeded to the throne; he assumed the name of Sedaetissa Raja. He caused to be built the temple called Digawna Sree Wihawra, the dawgob called Moolking Gala Wehere, and caused to be made eighteen lakes, and after a reign of thirty-seven years, went to Tositta Pura, which signifies the city of God, or Gods. His son, called Tulna Rajah, was the next that mounted the throne; he only reigned one year and eight months. While a dawgob was erecting by his orders, he was murdered by Siminy Tissa, who became king, and reigned thirty-nine years. After his death, Walagamba Rajah succeeded to the throne; when he had reigned five months, seven Malabar chiefs, with seven thousand men from Soly Rata, made a descent on

Ceylon, drove Walagamba from the throne, and one of the Malabars, taking the king's wife, went away with her. Another of them seized the cup or patra of Buddha, and likewise went away. The other five Malabar chiefs remained, and succeeding one another in the government, reigned as kings for the space of thirty years. About the expiration of which time, the king Walagamba, who had been living amongst the rocks in the wilderness, returned from his solitude, raised an army, and attacked the city of Anuradha Pura, destroyed the Malabars, again ascended the throne, and caused the houses of stone, or caves of the rock, which he had seen in the wilderness, to be made more commodious, and reigned as king for twelve years.

The next king was Maha Deliga Tissa Rajah; he entertained five hundred Raha toonancies, caused the books concerning the religion of Buddha to be collected and deposited in one place, and reigned as king for the space of fifty

years.

The next king was the son of the late king Walagamba Rajah, his name Choranga; he rased to the ground eighteen temples. And now hear the story of the king that reigned in Damba, and in the city called Sawgal Nuwara, which king was wicked, and coveted the wife of a Brahman, and in order to accomplish his end, and obtain his desires, put the Brahman to death, though innocent of any fault. He told his servants to accuse the Brahman of some fault, whether guilty or not, and thereupon certain of the people, while the Brahman was coming from market, drove out a cow belonging to the king's palace, and left it on the road, which the Brahman was to pass, and then hid themselves, and lay in wait. The Brahman came on, and the cow walked on in front of him, and thereupon the layers in wait rushed out and seized the Brahman, and accused him of having stolen the cow belonging to the king's palace; and taking him and the cow together, delivered him to the king, and the king put him to death. The Brahman's wife came to hear of the matter, and that the king wanted to have her; and therethe woman exclaimed, "If I be a chaste woman, let upon the king's reign come to nought;" and having scraped ashes together with her feet, she took three times her two hands full, and cast the same towards heaven, and three times beat on the soles of her feet, and going into her house, and shutting her door, gave herself over to death. God was so much offended with this that the king had done, that he visited the whole kingdom with a drought, which lasted for twelve years.

And now it came to pass, in the time of this sacrilegious king, who destroyed the temples, that God visited Ceylon with a famine, which, like the famine of the Brahmani in Damba Dewa, lasted for the space of twelve years. Know also, that the æra called Saka Warosha took is date from the fate of the said Brahmani; the people afterward killed the said king Choranga, whose reign had lasted twelve years.

Buddha had now been dead for the space of seven hundred and three years. The next king was the son of the late king, Maha Deliga Tissa Rajah; he assumed the name of Cuda Tissa Rajah, and reigned three years. This king was poisoned by his queen for the sake of the adigar called Soorakit, who, after the king's death, reigned as king for one year, and then he was likewise poisoned by the minister called Prohita Bamuna*, who, in like manner, reigned as king for one year. Prohita Bamuna was also poisoned by the queen, who afterwards reigned for the space of four months. She was put to death by the son of her first husband, Cuda Rajah; he assumed the name of Macala Tissa Rajah, and after the queen's death he reigned twenty-two years. His son, called Batia Rajah, was the next king, and having gone one day to the temple of Ruwanwella, he heard the Rahatoonancies preaching in the inside; he then made a vow not to remove therefrom without obtaining his desire, and accordingly he sat down, and remained there without eating any thing. While thus waiting at the dawgob, the place where the god Sakra was began to grow warm, and thereon he looked to see what was the matter, and accordingly afforded the king an opportunity of entering into the dawgob, and having obtained his heart's desire, and gratified his curiosity, he made flower gardens, and with the flowers of the said gardens caused the said dawgob to be covered from time to time. And this king, after a reign of eighteen years, died, and went to heaven.

His younger brother, called Maha Deliga Rajah, was the next king; he caused to be built the dawgob of Sargiria, which was called Ahbooloo Dawgob; he marched from the place called Calando to the said place upon white cloth; he relinquished the taxes due to the crown throughout the whole island-planted on each side of the city of Anuradha Pura flower gardens, four leagues in length; and the flowers that grew in the said gardens were Sihinidha, Balidha, Dunukeya, Wetakey, Dasamau (that is jessamine), Sapu, Naic, and Panau; and many a time did he offer the flowers of the said * Purohita Brahmana, the king's family priest.

gardens to the dawgob of Ruwanwella. He caused ninetynine thoneys to be built round the shore of Ceylon upon the sea, on which he caused cloths to be displayed in various forms; and he stationed twenty-four thousand priests, whom he supplied each with a dainty breakfast, and also a good evening meal, and caused lights of cow's butter to be burned in the thoneys at night: and thus abounding in good works, the said king reigned for the space of twenty years. His son, who was called Adagemunu Rajah, was the next king. He caused to be proclaimed, by beat of tom-tom, throughout the island, that nothing having life should be killed, and was gentle in giving his orders, and prevented the commission of sin, and thereby laid up a store of good works, and having reigned the space of nine years, died, and went to heaven. His son, who was called Sinnam Rajah, was the next king, and he reigned three years. In this king's reign, the king of the country called Soly Rata, with an army of Malabars, made a descent on Ceylon, and taking twelve thousand families captive, took them away to his own country.

The son of Sinnam Rajah, who was called Rajabau Cumara, was the next king. He was accustomed in the night time to walk about the city, and as he was taking his walk one night, he heard a widow woman crying and lamenting for her children, who had been taken away captive by the king of Soly Rata; whereupon the king said within himself, that an evil was in the city, and putting a mark upon the door, went home to his palace. In the morning the king called his adigars, and observed to them, that there was a weeping in the city, and demanded to know the cause thereof. The adigars replied, that nothing but joy was in the city, and that all was in proper order like the feast chamber of the god Soora Rajah (or Sakra). The king became angry with the adigars, and sent for the woman whose door had been marked, and asked her the cause of her weeping more particularly; and thereupon the woman answered, that when the king of Soly Rata had made a descent upon the island he had carried away captive twelve thousand families, and among the rest her two sons. The king thereupon expressed marks of anger and rage against his own father, in whose time the said thing happened, and immediately resolved to make war on Soly Rata. He marched accordingly to Jaffnapatam, with determination to bring again the people who had been taken away captive. He proceeded to Soly Nuwara, having to attend him the giant Nielaw. The

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