scholars suspect that this genealogy was created in order to fit the Buddha into conventional Sri Lankan social structures for noble families. The historical accuracy of Mahinda converting the Sri Lankan king to Buddhism is also debated. Hermann Oldenberg, a German scholar of Indology who has published studies on the Buddha and translated many Pali texts, considers this story a "pure invention". V. A. Smith (Author of Ashoka and Early history of India) also refers to this story as "a tissue of absurdities". V. A. Smith and Professor Hermann came to this conclusion due to Ashoka not mentioning the handing over of his son, Mahinda, to the temple to become a Buddhist missionary and Mahinda's role in converting the Sri Lankan king to Buddhism, in his 13th year Rock Edicts, particularly Rock-Edict XIII. Sources outside of Sri Lanka and the Mahavamsa tradition do not mention Mahinda as Ashoka's son. There is also an inconsistency with the year on which Ashoka sent Buddhist missionaries to Sri Lanka. According to the Mahavamsa, the missionaries arrived in 255 BCE, but according to Edict 13, it was five years earlier in 260 BCE. Related works The Mahavamsa is believed to have originated from an earlier chronicle known as the Dipavamsa (4th century CE; ). The Dipavamsa is much simpler and contains less information than the Mahavamsa and probably served as the nucleus of an oral tradition that was eventually incorporated into the written Mahavamsa. The Dipavamsa is believed to have been the first Pali text composed entirely in Ceylon. A subsequent work sometimes known as Culavamsa extends the Mahavamsa to cover the period from the reign of Mahasena of Anuradhapura (277–304 CE) until 1815, when the entire island was surrendered to the British throne. The Culavamsa contains three sections composed by five different authors (one anonymous) belonging to successive historical periods. In 1935, Buddhist monk Yagirala Pannananda published Mahavamsa Part III, a Sinhala language continuation of the Mahavamsa that covers the period from the end of the Culavamsa up until 1935. While not authorized or supported by any government or religious organization, this continuation of the Mahavamsa was later recognized by the government of the Sri Lankan Prime Minister J. R. Jayawardene. A commentary on the Mahavamsa, known as the Mahavamsa-tika, is believed to have been composed before the first additions composing the Culavamsa were written, likely sometime between 1000 CE and 1250 CE.