[Footnote 13:  Literally demons, that is wild uncanny men.  I refrain from discussing the origin and ethnological position of the Vaeddas for it hardly affects the history of Buddhism in Ceylon.  For Vijaya’s conquests see Mahavamsa VII.]

[Footnote 14:  IX. 26.]

[Footnote 15:  Dipavamsa I. 45-81, II. 1-69.  Mahavamsa I. 19-83.  The legend that the Buddha visited Ceylon and left his footprint on Adam’s peak is at least as old as Buddhaghosa.  See Samanta-pasadika in Oldenburg’s Vinaya Pitaka, vol.  III, p. 332 and the quotations in Skeen’s Adam’s Peak, p. 50.]

[Footnote 16:  Dipa.  V. x. 1-9.  Mahavamsa VIII. 1-27, IX. 1-12.]

[Footnote 17:  Mahavamsa X. 96, 102.]

[Footnote 18:  For the credibility of the Sinhalese traditions see Geiger introd. to translation of Mahavamsa 1912 and Norman in J.R.A.S. 1908, pp. 1 ff. and on the other side R.O.  Franke in W.Z.K.M. 21, pp. 203 ff., 317 ff. and Z.D.M.G. 63, pp. 540 ff.]

[Footnote 19:  Grunwedel, Buddhist art in India, pp. 69-72.  Rhys Davids, Buddhist India, p. 302.]

[Footnote 20:  The Jataka-nidana-katha is also closely allied to these works in those parts where the subject matter is the same.]

[Footnote 21:  This section was probably called Mahavamsa in a general sense long before the name was specially applied to the work which now bears it.]

[Footnote 22:  See introduction to Oldenburg’s edition, pp. 8, 9.]

[Footnote 23:  Perhaps this is alluded to at the beginning of the Mahavamsa itself, “The book made by the ancients (porvanehi kato) was in some places too diffuse and in others too condensed and contained many repetitions.”]

[Footnote 24:  The Mahavamsa was continued by later writers and brought down to about 1780 A.D.]

[Footnote 25:  The Mahavamsatika, a commentary written between 1000 and 1250 A.D., has also some independent value because the old Atthakatha-Mahavamsa was still extant and used by the writer.]

[Footnote 26:  Son according to the Sinhalese sources but according to Hsuan Chuang and others, younger brother.  In favour of the latter it may be said that the younger brothers of kings often became monks in order to avoid political complications.]

[Footnote 27:  The modern Mahintale.]

[Footnote 28:  The Mahavamsa implies that he had already some acquaintance with Buddhism.  It represents him as knowing that monks do not eat in the afternoon and as suggesting that it would be better to ordain the layman Bhandu.]

[Footnote 29:  The chronicles give with some slight divergences the names of the texts on which his preaching was based.  It is doubtless meant that he recited the Sutta with a running exposition.]

[Footnote 30:  Mahavam. xx. 17.]

[Footnote 31:  Many other places claimed to possess this relic.]

[Footnote 32:  Of course the antiquity of the Sinhalese Bo-tree is a different question from the identity of the parent tree with the tree under which the Buddha sat.]