his opinions and aspirations. Buddhism is often criticized as a gloomy
and unpractical creed, suited at best to stoical and scholarly recluses.
But these are certainly not its characteristics when it first appears in
political history, just as they are not its characteristics in Burma or
Japan to-day. Both by precept and example Asoka was an ardent exponent
of the strenuous life. In his first edict he lays down the principle
"Let small and great exert themselves" and in subsequent inscriptions he
continually harps upon the necessity of energy and exertion. The Law or
Religion (Dhamma) which his edicts enjoin is merely human and civic
virtue, except that it makes respect for animal life an integral part of
morality. In one passage he summarizes it as "Little impiety, many good
deeds, compassion, liberality, truthfulness and purity." He makes no
reference to a supreme deity, but insists on the reality and importance
of the future life. Though he does not use the word _Karma_ this is
clearly the conception which dominates his philosophy: those who do good
are happy in this world and the next but those who fail in their duty
win neither heaven nor the royal favour. The king's creed is remarkable
in India for its great simplicity. He deprecates superstitious
ceremonies and says nothing of Nirvana but dwells on morality as
necessary to happiness in this life and others. This is not the whole of
Gotama's teaching but two centuries after his death a powerful and
enlightened Buddhist gives it as the gist of Buddhism for laymen.

Asoka wished to make Buddhism the creed not only of India but of the
world as known to him and he boasts that he extended his "conquests of
religion" to the Hellenistic kingdoms of the west. If the missions which
he despatched thither reached their destination, there is little
evidence that they bore any fruit, but the conversion of Ceylon and some
districts in the Himalayas seems directly due to his initiative.