d
many of its ancient inhabitants, called Yakkhas,[13] of whom we
know little except that Sinhalese contains some un-Aryan words
probably borrowed from them. According to the Dipavamsa,[14]
Vijaya started from Bharukaccha or Broach and both language and such
historical facts as we know confirm the tradition that some time
before the third century B.C. Ceylon was conquered by Indian
immigrants from the west coast.

It would not be unreasonable to suppose that Vijaya introduced into
Ceylon the elements of Buddhism, but there is little evidence to
indicate that it was a conspicuous form of religion in India in his
time. Sinhalese tradition maintains that not only Gotama himself but
also the three preceding Buddhas were miraculously transported to
Ceylon and made arrangements for its conversion. Gotama is said to
have paid no less than three visits:[15] all are obviously impossible
and were invented to enhance the glory of the island. But the legends
which relate how Panduvasudeva came from India to succeed
Vijaya, how he subsequently had a Sakya princess brought over from
India to be his wife and how her brothers established cities in
Ceylon,[16] if not true in detail, are probably true in spirit in so
far as they imply that the Sinhalese kept up intercourse with India
and were familiar with the principal forms of Indian religion. Thus we
are told[17] that King Pandukabhaya built religious edifices for
Niganthas (Jains), Brahmans, Paribbajakas (possibly Buddhists)
and Ajivikas. When Devanampiya Tissa ascended the throne (_circ._ 245
B.C.) he sent a complimentary mission bearing wonderful treasures to
Asoka with whom he was on friendly terms, although they had never met.
This implies that the kingdom of Magadha was known and respected in
Ceylon, and we hear that the mission included a Brahman. The answer
attributed to Asoka will surprise no one acquainted with the
inscriptions of that pious monarch. He said that he had taken
refuge in the law of Buddha and advised the King of Ceylon to find
salvation in the same way. He also sent magnificent presents
consisting chiefly of royal insignia and Tissa was crowned for the
second time, which probably means that he became not only the disciple
but the vassal of Asoka.

In any case the records declare that the Indian Emperor showed the
greatest solicitude for the spiritual welfare of Ceylon and, though
they are obviously embellished, there is no reason to doubt their
substantial