The earliest systematic account of Vedda religion was written at a moment its authors already understood as a closing one. Charles Gabriel Seligmann and Brenda Zara Seligmann, a British husband and wife team of anthropologists, surveyed Vedda communities across Sri Lanka in the early twentieth century and published The Veddas in 1911, describing the Ne Yaku, ancestral spirits invoked by name in ceremonies led by a community's own ritual specialists, and Kande Yaka, a mountain deity, alongside detailed notes on hunting, kinship and material culture.
The Seligmanns recorded considerable variation between Vedda groups in how strictly they maintained hunting and gathering practice against increasing absorption of Sinhalese Buddhist agricultural life, and they treated that variation as evidence that a single, pure Vedda tradition untouched by outside contact, the image often projected onto the Vedda in popular writing before and after their survey, did not exist even at the time of their fieldwork. Later Sri Lankan and international researchers have both relied on and revised the Seligmanns' account, particularly its assumptions about which Vedda communities counted as more or less authentic, an assumption now generally read as a colonial era bias in how the survey selected which groups to treat as most representative of the tradition.