[Footnote 69:  They are called Ranmali and Danta in the Rajavaliya.]

[Footnote 70:  There is a striking similarity between this rite and the ceremonies observed at Puri, where the images of Jagannatha and his relatives are conveyed every summer with great pomp to a country residence where they remain during some weeks.]

[Footnote 71:  See Tennent’s Ceylon, vol.  II. pp. 29, 30 and 199 ff. and the Portuguese authorities quoted.]

[Footnote 72:  Fortune in Two Visits to Tea Countries of China, vol.  II. pp. 107-8, describes one of these teeth preserved in the Ku-shan monastery near Foo-chow.]

[Footnote 73:  This practice must be very old.  The Vinaya of the Mulasarvastivadins and similar texts speak of offering flowers to a tooth of the Buddha.  See J.A. 1914, II. pp. 523, 543.  The Pali Canon too tells us that the relics of the Buddha were honoured with garlands and perfumes.]

[Footnote 74:  Chap.  XXXVII.]

[Footnote 75:  Both probably represent the tradition current at the Mahavihara, but according to the Talaing tradition Buddhaghosa was a Brahman born at Thaton.]

[Footnote 76:  The Mahavamsa says he composed the Jnanodaya and Atthasalini at this time before starting for Ceylon.]

[Footnote 77:  Fa-Hsien is chary of mentioning contemporary celebrities but he refers to a Well-known monk called Ta-mo-kiu-ti (?  Dhammakathi ) and had Buddhaghosa been already celebrated he would hardly have omitted him.]

[Footnote 78:  In the Coms. on the Digha and Dhammasangani.]

[Footnote 79:  See Rhys Davids and Carpenter’s introduction to Sumangalavi, I. p. x.]

[Footnote 80:  In the Journal of Pali Text Soc. 1891, pp. 76-164.  Since the above was written the first volume of the text of the Visuddhi magga, edited by Mrs. Rhys Davids, has been published by the Pali Text Society, 1920.]

[Footnote 81:  Bhagavato Sasanam.  See Buddhaghosuppatti, chap.  I.]

[Footnote 82:  It appears to be unknown to the Chinese Tripitaka.  For some further remarks on the Sinhalese Canon see Book III. chap.  XIII.  Para. 3.]

[Footnote 83:  That is according to Geiger 386-416 A.D.  Perhaps he was the Ta-mo-kiu-ti mentioned by Fa-Hsien.]

[Footnote 84:  The tendency seems odd but it can be paralleled in India where it is not uncommon to rewrite vernacular works in Sanskrit.  See Grierson, J.R.A.S. 1913, p. 133.  Even in England in the seventeenth century Bacon seems to have been doubtful of the immortality of his works in English and prepared a Latin translation of his Essays.]

[Footnote 85:  It is reported with some emphasis as the tradition of the Ancients in Buddhaghosuppatti, chap.  VII.  If the works were merely those which Buddhaghosa himself had translated the procedure seems somewhat drastic.]

[Footnote 86:  Mahav.  XXXIII.  Dhammasokova so kasi Pitakattaye Sangahan.  Dhatusena reigned from 459-477 according to the common chronology or 509-527 according to Geiger.]