raries of the Syrian prince, who, after an unsuccessful attempt to reduce them, was obliged to recognize them both as independent kings.

20. The ordinances of Asoka, or Priyadarsi, were issued at different periods of his reign. Those of the 10th and 12th years are found on the rocks of Kapurdigiri, Girnar, and Dhauli; while the pillar-edicts are all dated in the 27th year of his reign. Much has been written about the confused dates of the different pillar-edicts, in spite of the clear and decisive language of the ordinances themselves; which shows that they were all published in the 27th year. It is true that the Eastern tablet refers to an edict of the 12th year, but this, as Priyadarsi states, had been abrogated, and the Eastern tablet, which mentions the abolished ordinance, is itself dated in the 27th year. The words of the inscription referring to the edict of the 12th year are dhamma-lipi likhapita, an ordinance on Dharma was published;" whereas each of the edicts of the 27th year is described as iyam dhamma-lipi, "this ordinance on Dharma." The rock-inscription at Bhabra, near Jaypur, is of uncertain date; but, as it mentions the Third Synod, it must be posterior to

241 B. C.

21. The pillar inscriptions, therefore, contain the latest edicts published by Asoka, as they date nine years posterior to the assembly of the Third Synod. The precepts inculcated in them are, however, generally * Prinsep's Journal, vi. 596, 597.

the same as those of the 12th year; but a greater tenderness is expressed for animal life, and a more comprehensive view is taken of the moral duties of charity towards all mankind, and of the sacred duty of a king towards his subjects. This difference shows the advance made by Asoka in his acquirement of the Buddhist faith, which is essentially one of good will and toleration towards all men.

22. But the sincerity of Asoka's belief is further proved by the zealous earnestness with which he sought to propagate his new faith over all the distant provinces of his own empire, as well as in the neighbouring kingdoms of his allies. His own family had been early converted. zealous Buddhist; his brother Tishya took the vows of an ascetic; his son Kunála became celebrated for his early misfortunes and after attachment to the faith; while his children Mahendra and Sanghamitrá, who were initiated at twenty years of age, immortalized themselves by converting the people of Ceylon. Their mission formed part of the great scheme for the propagation of Buddhism, which was arranged between Asoka and the principal Arhat Mogaliputra at the meeting of the Third Synod, in B. c. 241, in the 18th year after Asoka's inauguration.

His wife Asandhimitrá was a

CHAPTER X.

THIRD SYNOD.

1. The Third Synod was composed of one thousand holy arhats, selected by TISHYA, the son of the Brahman MUDGALA, from whom he received the patronymic of Maudgalaputra (Páli, Mogaliputa), by which he is generally known.* * This Synod was assembled, at the express desire of Asoka, for the purpose of discovering and expelling the multitude of heretics, who had insinuated themselves into the monasteries, by shaving their heads, and by assuming the yellow dress of the Buddhist ascetics. Each sect professed its own creed, saying, "This is Dharma;

* The assumption of patronymics became quite necessary, owing to a partial fondness for particular names. Thus, there were four other Tishyas, besides the leader of the Third Synod:-1st, Tishya, the brother of Asoka; 2nd, Tishya, the Arhata, who died of an ulcer in his foot; 3rd, Tishya, the King of Ceylon; 4th, the ambassador of the Ceylonese king. Of these, Asoka's brother alone is called Tishya: the others have additional names.

Tithaya; that is, the Tirthakas, or Tirthakaras. See Turnour's Páli Annals, in Prinsep's Journal, vi. 732.

this is Vinaya ;" and the Buddhist Vihárs were defiled by the presence of worshippers of Fire and adorers of the Sun.*

2. The Bhikshus and ascetics of all descriptions who attended the Third Synod, were assembled in the Asokaráma Vihár, at Pátaliputra, by the King in person, accompanied by the venerable Arhat Mogaliputra, then seventy-two years of age. The Bhikshus professing different faiths were separated according to their sects; and to each sect was put the question, "What faith did Buddha profess?" The Sussata said, "The Sussata faith;" and each answered according to its own belief. There were eight different sects, all of which Asoka readily distinguished by his own knowledge of the true doctrines. These heretics, sixty thousand in number, were then stripped of their yellow robes, supplied with white dresses, and expelled from the Assembly.†

3. After the expulsion of the heretics, the Synod were occupied for nine months in rehearsing the Vinaya and Dharma, in the same manner as had been done at the First and Second Synods by the From the number of

Great Kasyapa, and Yasa. Arhats who composed it, this Assembly was called the Sahasrika Sangiti, or "Synod of one Thousand."

4. At the conclusion of this Synod in B. C. 241, several missions were despatched to foreign countries

*Turnour, in Prinsep's Journal, vi. 833.

+ Turnour's Páli Annals, in Prinsep's Journal, vi. 736, 737.