244 JOURNAL, R.A.S. (CEYLON). [VOL. XII. 



away Kuveni, she is described as wandering with her two 

 children to Lankapura, the capital of Lanka, and a Yakkha 

 city {Mahdwansa, chap. VII.). This is a very significant 

 fact. 



Within 106 years after Vijaya Pandukabaya was installed. 

 As part of his policy, he is described in chapter X. of the 

 Mahdwansa as seating himself, on days of public festivity, on 

 a throne of equal eminence with the Yakkha chief, Citta, 

 whilst joyous theatrical spectacles were exhibited to the 

 people. In constituting his capital at Anuradhapura, he is 

 said to have established the Yakkha Kalavela in the eastern 

 quarter of the city, and the chief of the Yakkhas, Citta, he 

 established on the lower side of the Abhaya tank. He 

 thus formed four suburbs, and the Yakkhas would thus have 

 formed about half of the population, as Kalavela and Citta 

 would not have resided in the respective suburbs assigned to 

 them without servants and retainers. This king established a 

 hall for the worshippers of Brahma, and another for those of 

 Siva, and other foreign religious residents were provided for. 



From subsequent historical narratives it would seem as if the 

 worship of Vishnu was carried on even after the introduction 

 of Buddhism and together with it. 



About 136 years after Vijaya, when Devanampiyatissa sent 

 an embassy to India of four persons, one of them was a 

 Brahman, and the presents included the three kinds of 

 gems, three royal palanquin poles or right-hand chanks, and 

 eight descriptions of pearls. We must infer that there were 

 divers for chanks and pearls settled on the coast, and that 

 Brahmans held influential positions. 



The king Dhammasoka, or Asoka, is said to have 

 confirmed the sovereignty of Devanampiyatissa over all 

 Lanka, and his subjects are described as a second time 

 solemnising an inauguration of his reign. This prince is 

 described as beloved by the people of Lanka. We can infer 

 that all the inhabitants of aboriginal descent submitted to 

 his sovereignty. It is only in the next chapter (XII.) that 

 the Mahdivansa describes the Buddhist mission to Ceylon. 



