[58] Journal des Savants, Oct. 1906.
[59] See Norman, "Buddhist legends of Asoka and his times," in J.A.S. Beng. 1910.
[60] Just as the Tooth was considered to be the palladium of Sinhalese kings.
[61] Record of Buddhist kingdoms. Legge, pp. 34, 35. Fa-Hsien speaks of the country not the town of Peshawar (Purûshapura).
[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.
[63] Watters, I. pp. 202, 203. But the life of Hsüan Chuang says Benares not Persia.
[64] Marco Polo trans. Yule, II. pp. 320, 330.
[65] For the history of the tooth see Mahâvaṃsa, p. 241, in Turnour's edition: the Dathavaṃsa 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.
[66] I.e. about 361 or 310, according to which chronology is adopted, but neither Fa-Hsien or Hsüan 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.
[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. Hsüan Chuang saw or heard of sacred teeth in Balkh, Nagar, Kashmir, Kanauj and Ceylon. Another tooth is said to be kept near Foo-chow.