[Footnote 52:  He was a contemporary of the Gupta King Samudragupta who reigned approximately 330-375 A.D.  See S. Levi in J.A. 1900, pp. 316 ff, 401 ff.  This synchronism is a striking confirmation of Fleet and Geiger’s chronology.]

[Footnote 53:  E.g. the tomb of Ramanuja at Srirangam.]

[Footnote 54:  For a somewhat similar reason the veneration of relics is prevalent among Moslims.  Islam indeed provides an object of worship but its ceremonies are so austere and monotonous that any devotional practices which are not forbidden as idolatrous are welcome to the devout.]

[Footnote 55:  Dig.  Nik.  XVI. v. 27.]

[Footnote 56:  Plutarch mentions a story that the relics of King Menander were similarly divided into eight portions but the story may be merely a replica of the obsequies of the Buddha.]

[Footnote 57:  IV. 3, 24.  The first text is from Mahaparinibbana Sutta, V. 24.  The second has not been identified.]

[Footnote 58:  Journal des Savants, Oct. 1906.]

[Footnote 59:  See Norman, “Buddhist legends of Asoka and his times,” in J.A.S. Beng. 1910.]

[Footnote 60:  Just as the Tooth was considered to be the palladium of Sinhalese kings.]

[Footnote 61:  Record of Buddhist kingdoms.  Legge, pp. 34, 35.  Fa-Hsien speaks of the country not the town of Peshawar (Purushapura).]

[Footnote 62:  Ibid. p. 109.  Fa-Hsien does not indicate that at this time there was a rival bowl in Ceylon but represents the preacher as saying it was then in Gandhara.]

[Footnote 63:  Watters, I. pp. 202, 203.  But the life of Hsuan Chuang says Benares not Persia.]

[Footnote 64:  Marco Polo trans.  Yule, II. pp. 320, 330.]

[Footnote 65:  For the history of the tooth see Mahavamsa, p. 241, in Turnour’s edition:  the Dathavamsa in Pali written by Dhammakitti in 1211 A.D.:  and the Sinhalese poems Daladapujavali and Dhatuvansaya.  See also Da Cunha, Memoir on the History of the Tooth Relic of Ceylon, 1875, and Yule’s notes on Marco Polo, II. pp. 328-330.]

[Footnote 66:  I.e. about 361 or 310, according to which chronology is adopted, but neither Fa-Hsien or Hsuan Chuang says anything about its arrival from India and this part of the story might be dismissed as a legend.  But seeing how extraordinary were the adventures of the tooth in historical times, it would be unreasonable to deny that it may have been smuggled out of India for safety.]

[Footnote 67:  Various accounts are given of the disposal of these teeth, but more than enough relics were preserved in various shrines to account for all.  Hsuan Chuang saw or heard of sacred teeth in Balkh, Nagar, Kashmir, Kanauj and Ceylon.  Another tooth is said to be kept near Foo-chow.]

[Footnote 68:  Plausibly supposed to be Puri.  The ceremonies still observed in the temple of Jagannath are suspected of being based on Buddhist rites.  Dantapura of the Kalingas is however mentioned in some verses quoted in Digha Nikaya XIX. 36.  This looks as if the name might be pre-Buddhist.]