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THE INDIAN ANTIQUARY,
[SEPTEMBER, 1903.
Stépa which contained the relics of the unnamed son of Moggali also enshrined those of Kassapa (Kaśyapa) and Majjhima (Madhyama), who were certainly among Asoka's missionaries. There can therefore be little doubt that the son of Moggali, whose relics were placed in the stúpa, was a contemporary of the missionaries. Probably he was one of their company. There is no adequate reason for identifying him with the Tissa of the Mahavamsa, and I do not admit that the Sinchi evidence gives ground for accepting the Ceylonese statement that Asoka's confessor was Tissa, the son of Moggali, in preference to the better authenticated statement that he was Upagupta, the son of Gupta.
Although no distinct epigraphic evidence of Upagapta's real existence has yet been discovered, the fact that the words on the Bumminden pillar, hida bhagavan játeti, .Here the Venerable One was born,' are identical with those ascribed by tradition to Upagapta as used at the same post, may be regarded as some epigraphic evidence in favour of the assumption that the legend in the Abókavardána has a historical basis. The words on the pillar, it will be observed, Bre in the form of a quotation, ending with the particle ini.
A grest Buddhist saint named Upagupta certainly existed. A monastery at Mathuri and sundry edifices in Sindh were associated with his name. (Beal, I. 182; II. 273.)
Hiuen Tsiang clearly believed that the Upagupta who instructed Aboka Was the famous saint associated with the traditions of Mathura and Sindh, and, the real existence of the saint U pagupta being admitted, we, too, are justified in believing that he was Asoka's teacher.
If, then, there is sufficient evidence to warrant the belief that the father-oontessor of Aboka was Upagupta, the son of Gupta, he cannot possibly have been Tiesa, the son of Moggali, and one more is added to the pile of facts showing the untrustworthiness of the Ceylon chronicles for the Apoka period and the early history of Buddhiqm. There is no independent evidence of the existence of Tissa, the son of Moggali.
I observe that Lt. Col. Waddell, like me, gives less credit to the relatively vague and less trustworthy Ceylonese traditions" than to those current in Northern India and Tibet. My attitude towards the Ceylonese chroniclers has been criticized, but the more I examine their account of the early development of Buddhism, the more convinced I am of its untrustworthiness. The Ceylonese narrative seems to me to bear marks of deliberate invention, and not to be merely the result of unconscious mythological imagination.
SOME ANGLO-INDIAN TERMS FROM A XVIITH CENTURY MS.
BY SIR RICHARD C. TEMPLE, BART. (Continued from p. 34.)
CALICO. Fol. 3, provideinge great quantities of Muzlinge Callipoos &c. Fol. 27. as bailes of Callicoes or Silkes.
Fol. 31. Very Considerable quantities of these followinge Commodities are here (Pettipolee) wrought and Sold to fforaign Merchants viz! ... Painted Callicos of divers Sorts.
Fol. 37. Metchlipatam. Affordeth many very good and fine Commodities, vizi all sorts of fine Callicoes plaine and coloured,
Fol. 40. Strained through a piece of Calicop or what else y! is fine.
Fol. 49. This part of y! Countrey [Narsapore] affordeth plenty of divers Sorts of Callicoes.
