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 Paṇḍuvâsudeva 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 Paṇḍukâbhaya built religious edifices for Nigaṇṭhas (Jains), Brahmans, Paribbâjakas (possibly Buddhists) and Âjîvikas. When Devânampiya 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 accuracy.[18] The Sinhalese tradition agrees on the whole with the data supplied by Indian inscriptions and Chinese pilgrims. The names of missionaries mentioned in the Dîpa and Mahâvamsas recur on urns found at Sanchi and on its gateways are pictures in relief which appear to represent the transfer of a branch of the Bo-tree in solemn procession to some destination which, though unnamed, may be conjectured to be Ceylon.[19] The absence of Mahinda's name in Asoka's inscriptions is certainly suspicious, but the Sinhalese chronicles give the names of other missionaries correctly and a mere _argumentum ex silentio_ cannot disprove their testimony on this important point.