Târanâtha[386] states that Indo-China which he calls the Koki country[387], was first evangelized in the time of Asoka and that Mahayanism was introduced there by the disciples of Vasubandhu, who probably died about 360 A.D., so that the activity of his followers would take place in the fifth century. He also says that many clergy from the Koki country were in Madhyadeśa from the time of Dharmapâla (about 800 A.D.) onwards, and these two statements, if they can be accepted, certainly explain the character of Javanese and Cambojan Buddhism. Târanâtha is a confused and untrustworthy writer, but his statement about the disciples of Vasubandhu is confirmed by the fact that Dignâga, who was one of them, is the only authority cited in the Kamahâyânikan[388]. The fact that the terms connected with rice cultivation are Javanese and not loan-words indicates that the island had some indigenous civilization when the Hindus first settled there. Doubtless they often came with military strength, but on the whole as colonists and teachers rather than as conquerors. The Javanese kings of whom we know most appear to have been not members of Hindu dynasties but native princes who had adopted Hindu culture and religion. Sanskrit did not oust Javanese as the language of epigraphy, poetry and even religious literature. Javanese Buddhism appears to have preserved its powers of growth and to have developed some special doctrines. But Indian influence penetrated almost all institutions and is visible even to-day. Its existence is still testified to by the alphabet in use, by such titles as Arjo, Radja, Praboe, Dipati ( = adhipati), and by various superstitions about lucky days and horoscopes. Communal land tenure of the Indian kind still exists and in former times grants of land were given to priests and, as in India, recorded on copper plates. Offerings to old statues are still made and the Tenggerese[389] are not even nominal Mohammedans. The Balinese still profess a species of Hinduism and employ a Hindu Calendar. From the tenth century onwards the history of Java becomes a little plainer. Copper plates dating from about 900 A.D. mention Mataram. A certain Mpoe Sindok was vizier of this kingdom in 919, but ten years later we find him an independent king in east Java. He lived at least twenty-five years longer and his possessions included Pasoeroean, Soerabaja and Kediri. His great-grandson, Er-langga (or Langghya), is an important figure. Er-langga's early life was involved in war, but in 1032 he was able to call himself, though perhaps not with great correctness, king of all Java. His memory has not endured among the Javanese but is still honoured in the traditions of Bali and Javanese literature began in his reign or a little earlier. The poem Arjuna-vivâha is dedicated to him, and one book of the old Javanese prose translation of the Mahabharata bears a date equivalent to 996 A.D.[390]