The Sinhalese Sangha is generally described as divided into four schools, those of Siam, Kelani, Amarapura and Ramanya, of which the first two are practically identical, Kelani being simply a separate province of the Siamese school, which otherwise has its headquarters in the inland districts.  This school, founded as mentioned above by priests who arrived in 1750, comprises about half of the whole Sangha and has some 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 the spiritual aspirations of the nation.  As Knox said in a period when it was not particularly