nks may keep their
shoulders covered while in a monastery but should uncover one when
they go out.]

[Footnote 164: _Sasanav._ p. 123. Sakala-Maramma-ratthavasino
ca: ayam amhakam raja bodhisatto ti voharimsu. In the Po-U-Daung
inscription, Alompra's son, Hsin-byu-shin, says twice "In virtue of
this my good deed, may I become a Buddha, ... an omniscient one."
_Indian Antiquary_, 1893, pp. 2 and 5. There is something Mahayanist
in this aspiration. Cf. too the inscriptions of the Siamese King
Sri-Suryavamsa Rama mentioned below.]

[Footnote 165: They were Puritans who objected to shrines and images
and are said to be represented to-day by the Sawti sect.]

[Footnote 166: See _The Burmese Empire_ by the Italian Father
Sangermano, who went to Burma in 1783 and lived there about 20 years.]

[Footnote 167: Thathana is the Pali Sasana. In Burmese pronunciation
the s of Indian words regularly appears as th ( = [Greek: th]), r as y
and j as z. Thus Thagya for Sakra, Yazawin for Rajavamsa.]

[Footnote 168: See E. Forchhammer, _Jardine Prize Essay_ (on the
sources and development of Burmese Law), 1885. J. Jolly, "Recht und
Sitte" in _Grundriss der Ind. Ar. Phil._ 1896, pp. 41-44. M.H. Bode,
_Pali Lit. of Burma_, pp. 83 ff. Dhammathat is the Burmese
pronunciation of Dhammasattha, Sanskrit Dharmasastra.]

[Footnote 169: This theory did not prevent the kings of Burma and
their subordinates from inflicting atrociously cruel punishments.]

[Footnote 170: Forchhammer gives a list of 39 Dhammathats compiled
between 1753 and 1882.]

[Footnote 171: They seem to have included tantric works of the
Mahakalacakra type. See Bode, _Pali Lit. of Burma_, p. 108, Nos. 270,
271. But the name is given in the Pali form cakka.]

[Footnote 172: Among usages borrowed from Hinduism may be mentioned
the daily washing in holy water of the image in the Arakan temple at
Mandalay. Formerly court festivities, such as the New Year's feast and
the festival of ploughing, were performed by Ponnas and with Indian
rites. On the other hand the Ramayana does not seem to have the same
influence on art and literature that it has had in Siam and Java,
though scenes from it are sometimes depicted. See _Report, Supt.
Archaeolog. Survey, Burma_, 1908, p. 22.]

[Footnote 173: See especially _The Thirty Seven Nats_ by Sir. R.C.
Temple, 1906, and _Burma_ by Sir. J.G. Scott, 1906, pp. 380 ff. The
best authorities seem agreed that Nat is not the Sanskrit Natha but an