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