ome pretensions
to represent the hierarchy of Ceylon, since the last kings of Kandy gave to
the heads of the two great monasteries in the capital, Asgiri and Malwatte,
jurisdiction over the north and south of the island respectively. It
differs in some particulars from the Amarapura school. It only admits
members of the highest caste and prescribes that monks are to wear the
upper robe over one shoulder only, whereas the Amarapurans admit members of
the first three castes (but not those lower in the social scale) and
require both shoulders to be covered. There are other minor differences
among which it is interesting to note that the Siamese school object to the
use of the formula "I dedicate this gift to the Buddha" which is used in
the other schools when anything is presented to the order for the use of
the monks. It is held that this expression was correct in the lifetime of
the Buddha but not after his death. The two schools are not mutually
hostile, and members of each find a hospitable reception in the monasteries
of the other. The laity patronize both indifferently and both frequent the
same places of pilgrimage, though all of these and the majority of the
temple lands belong to the sect of Siam. It is wealthy, aristocratic and
has inherited the ancient traditions of Ceylon, whereas the Amarapurans are
more active and inclined to propaganda. It is said they are the chief
allies of the Theosophists and European Buddhists. The Ramanya[100] school
is more recent and distinct than the others, being in some ways a reformed
community. It aims at greater strictness of life, forbidding monasteries to
hold property and insisting on genuine poverty. It also totally rejects the
worship of Hindu deities and its lay members do not recognize the monks of
other schools. It is not large but its influence is considerable.

It has been said that Buddhism flourished in Ceylon only when it was
able to secure the royal favour. There is some truth in this, for the
Sangha does not struggle on its own behalf but expects the laity to
provide for its material needs, making a return in educational and
religious services. Such a body if not absolutely dependent on royal
patronage has at least much to gain from it. Yet this admission must
not blind us to the fact that during its long and often distinguished
history Sinhalese Buddhism has been truly the national faith, as
opposed to the beliefs of various invaders, and has also ministered to
t