[Footnote 41: For the site see Parker's _Ancient Ceylon_, pp. 299 ff. The Mahâvaṃsa (XXXIII. 79 and X. 98-100) says it was built on the site of an ancient Jain establishment and Kern thinks that this tradition hints at circumstances which account for the heretical and contentious spirit of the Abhaya monks.]
[Footnote 42: Mahâv. XXXIII. 100-104. See too the Ṫîkâ quote by Turnour in his introduction, p. liii.]
[Footnote 43: A work on ecclesiastical history written about 1395. Ed. and Trans. Colombo Record Office.]
[Footnote 44: The probable error in Sinhalese dates mentioned in a previous note continues till the twelfth century A.D. though gradually decreasing. For the early centuries of the Christian era it is probable that the accepted dates should be put half a century later]
[Footnote 45: Mahâvaṃsa XXXVI. 41. Vetulyavâdam madditvâ. According to the Nikâya Sang, he burnt their Piṭaka.]
[Footnote 46: On Kathâ-vat. XVIII. 1 and 2. Printed in the _Journal of the Pali Text Soc._ for 1889.]
[Footnote 47: Watters, II. 234. Cf. _Hsüan Chuang's life_, chap. IV.]
[Footnote 48: Mahâvaṃ. XXXVI. iii. ff. Goṭhâbhaya's date was probably 302-315 and Mahâsena's 325-352. The common chronology makes Goṭhâbhaya reign from 244 to 257 and Mahâsena from 269 to 296 A.D.]
[Footnote 49: Quoted by Turnour, Introd. p. liii. The Mahâvaṃ. V. 13, expressly states that the Dhammaruci and Sâgaliya sects originated in Ceylon.]
[Footnote 50: _I.e._ as I understand, the two divisions of the Sutta Vibhanga.]
[Footnote 51: It was written up to date at various periods. The chapters which take up the history after the death of Mahâsena are said to be the work of Dhammakitti, who lived about 1250.]
[Footnote 52: He was a contemporary of the Gupta King Samudragupta who reigned approximately 330-375 A.D. See S. Lévi 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 Râmânuja at Srîrangam.]
[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.]