[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Literature, language and dating](https://indike.org/pramana/ins.literature) › [A History of Indian Literature](https://indike.org/pramana/ins.literature.winternitz-1927) › v2.c19.s5.141 # A History of Indian Literature v2.c19.s5.141 A History of Indian Literature v2.c19.s5.141 - **Language:** English ### [v2.c19.s5.141](https://indike.org/pramana/ins.literature.winternitz-1927.v2.c19.s5.141) On the other hand, the Dīpavaṃsa and Mahāvaṃsa show great similarity with regard to the material and its arrangement, and even have a number of verses in common. Both epics commence with the story of Gotama Buddha, tell of his three visits to the island of Ceylon, which was at that time inhabited only by demons, namely Rākṣasas, Yakṣas, Piśācas and snakes, and relate how the Exalted One surveyed the whole world with his 'Buddha-eye" and caught sight of the beautiful island, how a terrible war broke out between the snake princes Great-belly and Small-belly, which threatened to destroy the island, how the Buddha in his boundless goodness felt pity, flew over to the island accompanied by gods, and let the light of his doctrine shine forth, whereupon hosts of snake demons and other demons were converted to the pure doctrine. Then the genealogical tree of Gotama's father Suddhodana is traced back to a mythical king of primeval times, and the history of Buddhism in India, especially the story of the councils, is related. The two epics dwell at some length on Aśoka, the great patron of Buddhism. With the account of the third council and the sending of Mahinda to Ceylon, the scene of the narrative changes, and is henceforth transferred entirely to Ceylon. From the union of an Indian princess with a lion, two children are produced, Sihabāhu and Sīvalī. Vijaya, with whom the history of the kings of Ceylon begins, sprang from the marriage of this brother and sister. This wild prince is banished from his home, goes to sea with 700 companions, lands in Ceylon after manifold adventures on the seas, and becomes king of the island. The story of Vijaya and his immediate successors is told much more briefly in the Dīpavaṁsa than in the Mahāvaṁsa. Both works linger for some considerable time over King Devānaṁpiyatissa, who ruled in Ceylon in the days of Aśoka, in whose reign Mahinda came to Ceylon (flying through the air, as we should expect), established there the religion of Buddha and erected the first Buddhist sanctuaries. Saṅghamittā, the sister of Mahinda, brings a branch of the Bodhi tree, the transplanting of which in Ceylon is described with especial attention to detail. Then the history of the kings of Ceylon, among them in somewhat greater detail Vaṭṭagāmani, who had the Tipiṭaka and its commentaries written down, is traced as far as Mahāsena, with whose death (352 A.D.?)¹ the narrative is cut short both in the Dīpavaṃsa and the Mahāvaṃsa; for the authentic work of Mahānāma ends with 37, 50. Everything which comes after that, is generally known in Ceylon as the Cūlavaṃsa,¹ "the little history," and consists of a series of addenda serving as a continuation of the Mahāvaṃsa and written by various authors. The first appendix is written by the Thera Dhammakitti, who lived during the reign of King Parākramabāhu (1240-1275).² - [Previous: v2.c19.s5.140](https://indike.org/pramana/ins.literature.winternitz-1927.v2.c19.s5.140) - [Next: v2.c19.s5.142](https://indike.org/pramana/ins.literature.winternitz-1927.v2.c19.s5.142) - [Up: v2.c19.s5](https://indike.org/pramana/ins.literature.winternitz-1927.v2.c19.s5) ## Cites (2) - [Dīpavaṃsa](https://indike.org/pramana/in.bauddha.theravada_postcanon.vamsa.dipavamsa) — Pāli - [Mahāvaṃsa](https://indike.org/pramana/in.bauddha.theravada_postcanon.vamsa.mahavamsa) — Pāli --- Source: [https://indike.org/pramana/ins.literature.winternitz-1927.v2.c19.s5.141](https://indike.org/pramana/ins.literature.winternitz-1927.v2.c19.s5.141) · Pramāṇa