destructive as a religious and social reformer than many have supposed.
He did not deny the existence nor forbid the worship of the popular
gods, but such worship is not Buddhism and the gods are merely angels
who may be willing to help good Buddhists but are in no wise guides to
religion, since they need instruction themselves. And though he denied
that the Brahmans were superior by birth to others, he did not preach
against caste, partly because it then existed only in a rudimentary
form. But he taught that the road to salvation was one and open to all
who were able to walk in it[10], whether Hindus or foreigners. All may
not have the necessary qualifications of intellect and character to
become monks but all can be good laymen, for whom the religious life
means the observance of morality combined with such simple exercises as
reading the scriptures. It is clear that this lay Buddhism had much to
do with the spread of the faith. The elemental simplicity of its
principles—namely that religion is open to all and identical with
morality—made a clean sweep of Brahmanic theology and sacrifices and put
in its place something like Confucianism. But the innate Indian love for
philosophizing and ritual caused generation after generation to add more
and more supplements to the Master's teaching and it is only outside
India that it has been preserved in any purity.


4. _Asoka_

Gotama spent his life in preaching and by his personal exertions spread
his doctrines over Bihar and Oudh but for two centuries after his death
we know little of the history of Buddhism. In the reign of Asoka
(273-232 B.C.) its fortunes suddenly changed, for this great Emperor
whose dominions comprised nearly all India made it the state religion
and also engraved on rocks and pillars a long series of edicts recording