Bijdragen tot de Taal-, Land- en Volkenkunde
With reference to note 2 on p. 215 of Dr. Vogel's interesting and valuable article on the inscriptions of Mülavarman, it seems worth while to mention that in Burma, circa A.D. 1100, actual representations of the «wishing-tree» were made, for use as gifts. In a Mon (Talaing) inscription which I am now in course of editing and which will eventually appear as N". VIII in the collection of Mon inscriptions to be published in a new periodical, styled E pigraph i a Birmanica, such trees are twice
... ioned. First in a list of gifts apparently presented to the king of Burma by a «Coli» prince, possibly of the Dravidian Cola dynasty: here the words are chu kalpabriksa ma tmüy na sattaratna, «a kalpavrksa tree adorned with the seven kinds of jewels". Secondly, a few lines further on, among a list of gifts offered by the people of Burma to the king. In the latter case, and perhaps also in the former, the gift seems to have been intended to be devoted to pious uses but owing to lacunae in the inscription it is not possible to be certain as to this. That such offerings were made to Buddhist temples even in later times is, however, proved by a passage in the Pegu Chronicles (Slapat Rajawan, edited by P. W. Schmidt under the title «Buch des Ragawan, der Königsgeschichte»), C IX 7, pp. 138-9. Here it is stated that king Dhammacetï of Pegu, who reigned in the second half of the 15"' century, ordered 25 of such trees to be presented every year to the Shwedagon Pagoda near Rangoon, at the end of the rainy season (wah, varsa). Here the word appears in the corrupted form kaw-slabamruik , and the editor has somewhat misunderstood the passage in consequence, taking kaw to be a separate word and misconceiving the meaning of «gift-bearing tree» supplied to him by a native informant so that in his glossary he styles it «Giftbaum>, an error due to the different meanings of Dl. 74.