Note 1 — CHAP. II

: It was to Ceylon that the terrified worshippers of Siva betook themselves in their flight, when Mahmoud of Ghuznee smote the idol and overthrew the temple of Somnaut, A.D. 1025. (FERISHTA, transl. by Briggs, vol. i. p. 71; REINAUD, Introd. to ABOULFEDA, vol. i. p. cccxlix. Mémoires sur l'Inde, p. 270.) Twenty years previously, when the same orthodox invader routed the schismatic Carmathians at Moultan, the fugitive chief of the Sheahs found an asylum in Ceylon. (REINAUD, Journ. Asiat., vol. xlv. p. 283; vol. xlvi. p. 129.) The latter circumstance serves to show that the Mahometans in Ceylon have not been uniformly Sonnees, and it may probably throw light on a fact of much local interest connected with Colombo. There formerly stood there, in the Mahometan Cemetery, a stone with an ancient inscription in Cufic characters, which no one could decipher, but which was said to record the virtues of a man of singular virtue, who had arrived in the island in the tenth century. About the year 1787 A.D., one of the Dutch officials removed the stone to the spot where he was building, "and placed it where it now stands, at one of the steps to his door." This is the account given by Sir Alexander Johnston, who, in 1827, sent a copy of the inscription to the Royal Asiatic Society of London. GILDEMEISTER pronounces it to be written in Carmathic characters, and to commemorate an Arab who died A.D. 848. "Karmathacis quæ dicuntur literis exarata viro cuidam Arabo Mortuo, 948 A.D. posita," Script. Arabi de Rebus Indicis, p. 59. A translation of the inscription by Lee was published in Trans, Roy. Asiat. Soc., vol. i. p. 545, from which it appears that the deceased, Khalid Ibn Abou Bakaya, distinguished himself by obtaining "security for religion, with other advantages, in the year 317 of the Hejira." LEE was disposed to think that this might be the tomb of the Imaum Abu Abd Allah; who first taught the Mahometans the route by which pilgrims might proceed from India to the sacred footstep on Adam's Peak. But besides the discrepancy of the names, the Imaum died in the year A.D. 953, and interred at Shiraz, where Ibn Batata made a visit to his tomb. (Travels, transl. DEFRÉMERY, &c., tom. ii. p. 79.)

EDRISI, in his Geography writing in the twelfth century, confirms the account of Abou-zeyd as to the toleration of all sects in Ceylon, and illustrates it by the fact, that of the sixteen officers who formed the council of the king, four were Buddhists, four Mussulmans, four Christians, and four Jews.—GILDEMEISTER, Script. Arabi, &c., p. 53; EDRISI, 1 clim. sec. 6.