ement. For what is a sect?--Something _cut off_--
from the rest of humanity, and the sources of inner life. But for
Asoka, as for the modern Theosophical Movement, there was no
religion higher than--_Dharma_--which word may be translated,
'the (higher) Law,' or 'truth.' or 'duty.' He never ceased to
protect the holy men of Brahminism. Edict after edict exhorts his
people to honor them. He preached the Good Law; he could not
insist too often that different men would have different
conceptions as to this _Dharma._ Each, then, must follow his own
conception, and utterly respect his neighbors'. The Good Law,
the Doctrine of the Buddhas, was universal; because the
objective of all religions was the conquest of the passions and
of self. All religions must manifest on this plane as right
action and life; and that was the evangel he proclaimed to the
world. There was no such sharp antagonism of sects and creeds.

There is speculation as to how he managed, being a world-sovereign
--and a highly efficient one--to carry out the vows of a
Buddhist monk. As if the begging bowl would have been anything
of consequence to such an one! It is a matter of the status of
the soul; not of outward paraphernalia. He was a practical man;
intensely so; and he showed that a Chakravartin could tread the
Path of the Buddhas as well as a wandering monk. One can imagine
no Tolstoyan playing at peasant in him. His business in life was
momentous. "I am never satisfied with my exertions and my
dispatch of business," he says.

"Work I must for the public benefit,--and the root of the matter
is in exertion and dispatch of business, than which nothing is
more efficacious for the public welfare. And for what end do I
toil? For no other end than that I may discharge my debt to
animate beings."

And again:

"Devanampiya Piadasi desires that in all places men of all
religions may abide, for they all desire purity of mind and
mastery over the senses."

Well; for nine and twenty years he held that vast empire warless;
even though it included within its boundaries many restless and
savage tribes. Certainly only the greatest, strongest, and wisest
of rulers could do that; it has not been done since (though
Akbar came near it). We know nothing as to how literature may
have been enriched; some think that the great epics may have
come from this time. If so, it would only have been recensions of
them, I imagine. But in art and architecture his reign was