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.

for the propagation of the Buddhist religion.* The missionaries, who were selected by Mogaliputra, were the principal Stháviras, or leaders of Buddhism, men who had acquired the rank of arhat, and were respected for superior sanctity. The following list gives the names of the missionaries, and of the scenes of their labours.

1st. Majjhantiko, or Madhyantika, was deputed to KASMIRA and GANDHÁRA, or Kashmir and Peshawar, where he is said to have ordained 100,000 persons, of whom 80,000 attained superior grades.† He was at first opposed by the Nága, King of the Araválo or Wular lake; but the Nága was finally converted, together with 84,000 of his subjects, and "the land glittered with the yellow robes" of the monks.

2nd. MAHADEVA was deputed to MAHISAMANDALA, where he converted 80,000 persons. This country

is not known it may be Maheswara, on the Narbada.

3rd. RAKKHITO or Rakshita was deputed to Wanawási, which is probably the country on the Banás River, or the modern Mewár and Bundi. 60,000 persons are said to have attained sanctification, and 37,000 to have been ordained monks in five hundred monasteries.

4th. Yona, Dhammarakkhito, or YAVANA DHARMA RAKSHITA (the Greek, - Preserver of Dharma) was deputed to Aparantaka (the western country), where 70,000 persons were converted. This country Mahawanso, p. 71. ↑ Mahawanso, pp. 71, 73.

is probably the Apanchha, or Northern Sind of Hwan Thsang.

5th. MAHA DHARMA RAKSHITA was deputed to the Maháratta country, where 97,000 persons were converted.

6th. MAHARAKSHITA was deputed to the YONA or Yavana country, that is, either to the Greek province of Kabul, or to Arachosia; for the name of the capital, Alasadda* or Alexandria, was common to both countries. The former, however, seems the more probable-180,000 persons are said to have been converted, but only 10,000 ordained.

7th. Majjhimo, or Madhyama, was deputed to the HIMAWANTA, or country of the Himalayas; along with four other Stháviras, named Kassapo (or Kásyapa), Mulikadevo, Dhandabinasso, Sahasadevo. These five Stháviras are said to have converted 80 kotis of people in the five divisions of the Himalayas. Relics of Majjhima and of Kassapa were discovered in No. 2 Tope at Sánchi.

8th. SONO and UTTARO were deputed to Súvarnabhumi, or "golden land." As this country was on the sea-coast, it may be identified either with Ava, the Aurea Regio, or with Siam, the Aurea Chersonesus. Six millions of people are said to have been converted, of whom 25,000 men became monks, and 1,500 women became nuns.†

9th. Maha Mahendra the son of Asoka, with four other Sthúviras, named Ittiyo, Uttiyo, Sambalo, and • Mahawanso, p. 171. + Mahawanso, p. 74.

Bhaddasálo, were deputed to Lanka, or Ceylon, where they converted the king Devánampriya-Tishya, and the whole of his court.

5. The narrative of these missions is one of the most curious and interesting passages in the ancient history of India. It is preserved entire in both the sacred books of the Singalese, the Dipawanso and Mahawanso; and the mission of Mahendra to Ceylon is recorded in the sacred books of the Burmese. But the authenticity of the narrative has been most fully and satisfactorily established by the discovery of the relics of some of these missionaries, with the names of the countries to which they were deputed. According to the Mahawanso, the Sthávira KASSAPO, or KASYAPA accompanied the holy MAJJHIMA or MADHYAMA to the Himawanta or Himalayan region. Thus united in life, they were not separated after death, and their relics were found enshrined together in the same casket in No. 2 Tope at Sánchi. This casket bears three inscriptions, each mentioning a different name. The legend on the top of the lid is

Sapurisasa, KÁSAPA-GOTASA, savahemavatáchariyasa "(Relics) of the emancipated KÁSAPA-GOTA, the spiritual teacher to the whole Hémawanta."

On the inside of the lid is this legend:

Sapurisa (sa) MAJHIMASA

"(Relics) of the emancipated MAJHIMA."

See Plate XX. for these inscriptions.

And on the bottom of the casket is this inscription:

Sapurisasa HÁRITÍ-PUTASA.

"(Relics) of the emancipated HÁRITÍ-PUTRA."

6. In the first inscription KásAPA is distinctly styled the achariya; that is, the spiritual teacher or missionary to the Hémawanta. The perfect agreement between this inscription and the record of the Maháwánso, in the names both of the missionary and of the scene of his labours, is too remarkable to be the result of any combination of chances. But the identity of the two persons is rendered positively certain by the discovery of the relics of Majhima, the companion of Kásapa, in the same casket, and of the relics of the great Mogaliputra in another casket which was found in the same stone box.

7. In the text of the Maháwánso Majjhimo alone is mentioned, but the other names are given in the commentary; and Mr. Turnour has therefore inserted them in his translation. It is probable, therefore, that Majhima was the senior monk or head of the mission, and that Kásapa was the most successful missionary. I infer this from the significant manner in which he is styled "Missionary to the whole Hemawanta;" a marked distinction, which cannot be accidental, as it is repeated on a second casket containing his relics which was found in No. 2 Tope at Sonári.* This inscription is the same

* See Plate XXIV. Inscription on No. 3 Box.