[Footnote 73: This practice must be very old. The Vinaya of the Mûlasarvâstivâdins 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 Mahâvihâra, but according to the Talaing tradition Buddhaghosa was a Brahman born at Thaton.] [Footnote 76: The Mahâvaṃsa says he composed the Jñânodaya and Atthasâlinî 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 Dîgha 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 Sâsanam. 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. § 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: Mahâv. XXXIII. Dhammasokova so kasi Piṭakattaye Saṇgahan. Dhâtusena reigned from 459-477 according to the common chronology or 509-527 according to Geiger.] [Footnote 87: Mahâv. XLII. 35 ff.] [Footnote 88: Mahâv. LXXVIII. 21-23.] [Footnote 89: Mahâv. XXXVIII. Akâsi patimâgehe bahumangalacetiye boddhisatte ca tathâsun. Cf. Fa-Hsien, chap. XXVIII. _ad fin._] [Footnote 90: Or Parakkama Bâhu. Probably 1153-1186.] [Footnote 91: Mahâvaṃsa LX. 4-7.] [Footnote 92: Mahâvaṃsa LXXVIII. 21-27.] [Footnote 93: Mahâv. LXXXIV. If this means the region of Madras, the obvious question is what learned Buddhist can there have been there at this period.] [Footnote 94: _J. Ant_. 1893, pp. 40, 41.] [Footnote 95: I take this statement from Tennent who gives references.] [Footnote 96: See _Ceylon Antiquary_, I. 3, pp. 148, 197.]