r he was
clearly dominated by the thought that the Dhamma must spread over the
whole world and, so far as we know, he was the first to have that
thought in a practical form. But we could estimate his work better if we
knew more about the religious condition of the country when he came to
the throne. As it is, the periods immediately before and after him are
plunged in obscurity and to illuminate his reign we have little
information except his own edicts which, though copious, do not aim at
giving a description of his subjects. Megasthenes who resided at
Pataliputra about 300 B.C. does not appear to have been aware of the
existence of Buddhism as a separate religion, but perhaps a foreign
minister in China at the present day might not notice that the Chinese
have more than one religion. On the other hand in Asoka's time Buddhism,
by whatever name it was called, was well known and there was evidently
no necessity for the King to explain what he meant by Dhamma and Sangha.
The Buddha had belonged to a noble family and was esteemed by the
aristocracy of Magadha; the code of morality which he prescribed for the
laity was excellent and sensible. It is therefore not surprising if the
Kshatriyas and others recognized it as their ideal nor if Asoka found it
a sound basis of legislation. This legislation may be called Buddhist in
the sense that in his edicts the King enjoins and to some extent
enforces _silam_ or morality, which is the indispensable beginning for
all spiritual progress, and that his enactments about animals go beyond
what is usual in secular law. But he expressly refrains from requiring
adherence to any particular sect. On the other hand there is no lack of
definite patronage of Buddhism. He institutes edifying processions, he
goes on pilgrimages to sacred sites, he addresses the Sangha as to the
most important parts of the scriptures, and we may infer that he did his
best to spread the knowledge of those scriptures. Though he says nothing
about it in the Edicts which have been discovered, he erected numerous
religious buildings including the Sanchi tope and the original temple at
Bodh-Gaya. Their effect in turning men's attention to Buddhism must have
been greatly enhanced by the fact that so far as we know no other sect
had stone temples at this time. To such influences, we must add the
human element. The example and well-known wishes of a great king,
supported by a numerous and learned clergy, could not fail to