The History of Antiquity, Vol. 4 (of 6)

654

Strabo, p. 708.

655

Manu, 8, 39, 128, 156, 398, 409; 9, 280, 329-332.

656

Burnouf, "Introd." p. 432.

657

Arrian, "Anab." 7, 4. Droysen, "Alex." s. 396.

658

The date of the campaign of Seleucus can only be fixed so far that it must be placed between 310 and 302 B.C., and as the subjugation of Eastern Iran must have taken up some time, the campaign to India may be placed nearer the year 302 B.C.; we are also compelled to do this by Justin's words (15, 4); cum Sandracotto facta pactione compositisque in oriente rebus, in bellum Antigoni descendit, i. e. to the battle of Ipsus.

659

Justin, 15, 4. Appian, "De reb. Syr." c. 55. Strabo, p. 689, 724. Pliny, "Hist. Nat." 6, 21. Athenæus, p. 18.

660

Diod. Exc. Vat. p. 42. Plut. "Demetr." c. 29.

661

"Açoka-avadana," in Burnouf, "Introd." p. 362.

662

Strabo, p. 70. Athenæeus, p. 653. Pliny, "Hist. Nat." 6, 21.

663

"Dhammapadam," translated by A. Weber, v. 394.

664

Köppen, "Religion des Buddha," s. 294.

665

"Dhammapadam," v. 277.

666

Supra, p. 348. "Dhammapadam," v. 418. Köppen, loc. cit. 289 ff.

667

Burnouf, "Introd." p. 170.

668

Köppen, "Religion des Buddha," s. 131.

669

"Dhammapadam," v. 395.

670

Köppen, "Rel. des Buddha," s. 336.

671

Köppen, loc. cit. s. 338.

672

"Dhammapadam," v. 211.

673

"Dhammapadam," v. 373.

674

Köppen, loc. cit. s. 343.

675

"Dhammapadam," v. 284.

676

"Dhammapadam," v. 315.

677

"Dhammapadam," v. 327.

678

"Dhammapadam," v. 149, 154.

679

"Dhammapadam," v. 343.

680

"Dhammapadam," v. 103, 274, 334.

681

"Dhammapadam," v. 15.

682

"Dhammapadam," v. 308, 312.

683

"Dhammapadam," v. 141.

684

Burnouf, "Introd." p. 274.

685

There are 227 commands and prohibitions among the Singhalese at the present day, and 253 among the Tibetans.

686

Köppen, loc. cit. s. 367 ff.

687

"Dhammapadam," v. 260.

688

"Dhammapadam," v. 270.

689

Schlagintweit, "Buddhism in Tibet," p. 191 ff.

690

"Dhammapadam," v. 20, 94, 181, 412. Cf. v. 267.

691

Köppen, "Relig. des Buddha," s. 411. The supernatural powers of the Arhats are mentioned in the inscriptions of Açoka, and the ordination service of the Çramanas forbade them to boast falsely of supernatural powers. Köppen, loc. cit. s. 413.

692

Köppen, loc. cit. s. 358 ff.

693

"Dhammapadam," v. 300.

694

Supra, p. 339, 357. Köppen, loc. cit. s. 63-118.

695

Burnouf, "Introduction," p. 381. Köppen is undoubtedly right in regarding the worship of relics as older than the worship of images. The worship of relics and pilgrimages was in vogue when Açoka became a convert to Buddhism, but nothing is there said of the worship of images. I do not think it a certain fact that there were no images in the grottoes of Buddhagaya which date from Açoka and his grandson Daçaratha; sockets and niches for images are found there (Cunningham, "Survey," 1, 46), and the images may have been removed later; it is more decisive that in the transference of Buddhism to Ceylon, nothing is said of the transportation of images, though we do hear of relics. Rajendralala Mitra ("Antiq. of Orissa," p. 152), concludes from Panini, who as we have seen lived, according to M. Müller and Lassen, in the second half of the fourth century B.C., that at that time there were little idols of Vasadeva, Vishnu, Çiva, and the Adityas. We may assume that the worship of images came into vogue towards the end of the third century, and afterwards rose rapidly.

696

Burnouf, "Introd." p. 170.

697

Burnouf, "Introd." p. 180, 195, 262.

698

This date would be fixed if the passage in Clement of Alexandria: "The Indians who follow the doctrines of Butta, whom they regard with the greatest reverence as a god," certainly came from Megasthenes. Megasth. fragm. 44, ed. Müller.

699

Burnouf, loc. cit. p. 132, 139.

700

This is the Mahastupa of king Dushatagamani of Ceylon. Lassen, loc. cit. 2, 426, 454.

701

Köppen, "Relig. des Buddha," s. 402, 430.

702

"Dhammapadam," v. 44, 235, 237.

703

"Dhammapadam," v. 105.

704

Köppen, loc. cit. 235 ff.

705

"Dhammapadam," v. 392.

706

Köppen, loc. cit. s. 554 ff.

707

"Dhammapadam," v. 230.

708

"Dhammapadam," v. 141.

709

Köppen, loc. cit. s. 320, 489 ff.

710

"Dhammapadam," v. 251, 202.

711

"Dhammapadam," v. 186, 199.

712

"Dhammapadam," v. 134, 320, 197.

713

"Dhammapadam," v. 106, and at the beginning.

714

"Dhammapadam," v. 70; supra, p. 170 f.

715

"Dhammapadam," v. 177, 306, 224.

716

"Dhammapadam," v. 161, 173, 223.

717

"Dhammapadam," v. 332. Köppen, loc. cit. s. 472.

718

Muir, "Sanskrit Texts," 4, 495 ff.

719

"Mahabharata Çantiparvan," in Muir, loc. cit. 4, 263 ff.

720

Muir, loc. cit. 4, 271 ff.

721

W. von Humboldt, "Bhagavad-gita," s. 41, 57.

722

Rajendralala Mitra, "Antiq. of Orissa," p. 153.

723

Bhagavad-gita, 4, 7, 8.

724

Muir, loc. cit. 4, 151 ff.

725

Muir, loc. cit. 4, 156.

726

Muir, loc. cit. 4, 172 ff.

727

Muir, loc. cit. 4, 495 ff.

728

Muir, loc. cit. 4, 165 ff.

729

"Ramayana," ed. Schlegel, 1, 27.

730

On the variations in the different recensions of the Ramayana in this narrative; see Muir, loc. cit. 4, 444 ff.

731

Muir, loc. cit. 4, 178 ff.

732

Muir, loc. cit. 4, 243 ff.

733

Muir, loc. cit. 4, 182.

734

Muir, loc. cit. 4, 259.

735

Muir, loc. cit. 4, 229.

736

Muir, loc. cit. 4, 216.

737

Lassen's view inclines also to the supposition that Krishna's deification belongs to the time after Buddha, "Ind. Alterth." 22, 822.

738

Muir, loc. cit. 4, 184 ff.

739

Muir, loc. cit. 4, 188 ff.

740

Muir, loc. cit. 4, 205.

741

Muir, loc. cit. 4, 203.

742

Muir, loc. cit. 4, 191.

743

Lassen, loc. cit. 22, 474.

744

Rajendralala Mitra, "Antiq. of Orissa," p. 152. M. Müller, "Hist, of Anc. Sanskrit Lit." p. 46. The name of the Sinha princes, who ruled in Guzerat between 200 B.C. and 25 A.D. (Lassen, loc. cit. 22, 929); Rudrasinha, Rudrathaman, Içvaradatta, prove that the worship of Çiva was in vogue in this region at the time mentioned. The coins of the Turushas exhibit Çiva and his bull, while others bear Buddha's name; Lassen, loc. cit. 22, 842, 843. The coins of the older Guptas exhibit Vishnu's bird Garuda, the goddess Lakshmi, Vishnu's female side, who is churned out of the sea of milk, Rama, and Sita, and Çiva's bull; Lassen, loc. cit. 22, 1111.

745

Arrian, "Anab." 7, 3. Onesicr. fragm. 33, ed. Müller. Plut. "Alex." c. 69.

746

Cf. infra, p. 518. Curt. 8, 9. Plin. "Hist. Nat." 6, 19.

747

Lassen, loc. cit. 22, 467.

748

Burnouf, "Introd." p. 158. Lassen, loc, cit. 22, 467.

749

Aristobulus in Strabo, p. 714. Supra, p. 435.

750

Nicol. Dam. Fragm. 143, ed. Müller.

751

Diod. 19, 33, 34. The narrative is apparently taken from Duris of Samos, who wrote soon after the year 300 B.C.

752

Cic. "Tuscul." 5, 27. Plut. "Vitios." c. 4. Aelian, "Var. Hist." 7, 13.

753

Colebrooke, "Asiatic Researches," 4, 205-215.

754

Lassen puts Yajnavalkya about the year 360 B.C., and Patanjali, the author of the Yogaçastra, between 144 and 124 B.C., loc. cit. 12, 875, 999, and 22, 516. We must also agree with Lassen, that in the theory which Mandanis developes from Onesicritus (frag. 10, ed. Müller), the principles of the Yoga can be traced. The opposition also in which this Mandanis places himself to Calanus, the adherent to strict asceticism, is in favour of the view. As Panini also mentions the Yoga (Lassen, loc. cit. 12, 878), it was in existence towards the end of the fourth century. In the same way I can only agree with Lassen that the book which bears Yajnavalkya's name, and according to the commentators was composed by a pupil of his, cannot be put earlier than 300 B.C. It is the next oldest to Manu (Stenzler, "Yajnavalkya," s. x.). In it the opposition to the Buddhists is vigorous, the Yoga is presented in a simpler form than in the Bhagavad-gita and Patanjalis, and it is free from the mysticism afterwards adopted into the system. The reign of Açoka and his immediate successors could not give any room for the Brahmans to hope for assistance from the state.

755

Yajnavalkya, 3, 148, 149.

756

Yajnavalkya, 3, 182, 157.

757

Yajnavalkya, 3, 145.

758

Yajnavalkya, 3, 160, 161, 198, 203, 194.

759

"Bhagavad-gita," in Muir, "Sanskrit Texts," 3, 30.

760

"Bhagavad-gita," in Muir, "Sanskrit Texts," 3, 30.

761

Yajnavalkya, 3, 155.

762

Yajnavalkya, 3, 63-66, 155.

763

Yajnavalkya, 3, 195, 196.

764

Yajnavalkya, 3, 191.

765

Muir, loc. cit. 6, 300.

766

Supra, p. 207, n.

767

Yajnavalkya, 1, 271, 272.

768

Yajnavalkya, 2, 185.

769

"Mahavança," p. 21. Burnouf, loc. cit. 1, 364.

770

"Mahavança," p. 34.

771

"Mahavança," p. 26. Burnouf, loc. cit. p. 370, 515.

772

Burnouf, loc. cit. p. 381, 382.

773

"Mahavança," p. 26, 34.

774

"Mahavança," p. 22, 23, 35, 39.

775

Lassen, "Ind. Alterth." 22, 241, n. 4, 245.

776

Lassen, loc. cit. 22, 246.

777

Lassen, loc. cit. 12,649 and 22, 248 regards Aparantaka as the western border land of India.

778

"Mahavança," p. 78 ff.

779

"Mahavança," p. 26.

780

"Açoka-avadana," in Burnouf, loc. cit. p. 415, 426; for these Aryas see above, p. 471.

781

In opposition to Westergaard, who thinks it necessary to put Açoka's accession back to the year 272 B.C., I can only agree with Von Gutschmid that the statements of the Buddhists on the subject require at the most the year 265 B.C. "Zeitschrift D. M. G." 18, 373. On the other hand, from the reasons given above (p. 443), I cannot put Chandragupta's accession at Magadha before 315 B.C. If, therefore, the 52 years which the Buddhists give to Chandragupta and Vindusara are to be maintained, Açoka ascended the throne in 263 B.C. On the other hand, the Brahmans only allow 25 years to Varisara, as they call Vindusara; and according to this the accession of Açoka must have taken place in the year 266 B.C.

782

Cunningham, "Survey," 1, 68 ff; 244 ff.

783

Lassen, loc. cit. 22, 281.

784

"Raja Tarang." ed. Troyer, 1, 101 ff.

785

Lassen, loc. cit. 22, 272.

786

Droysen, "Hellenismus," 2, 611.

787

Lassen, loc. cit. 22, 251.

788

Inscriptions of Girnar, and Kapur-i-Giri, in Lassen, loc. cit. 22, 253.

789

In Ptolemy Κηροβόθρης, Lassen, loc. cit. 11, 188.

790

The inscriptions of Açoka date from various years, or at any rate mention regulations from various years; they speak of the tenth, twelfth, thirteenth, nineteenth, twenty-third, twenty-sixth, and thirty-first years after the coronation. According to the Singhalese the coronation did not take place till the fourth year after Vindusara's death. The inscriptions in which the Greek kings are mentioned date from the thirteenth year after the coronation, i. e. from the sixteenth or seventeenth year of the reign. The festival of the complete adoption of the law of Buddha by Açoka would thus have taken place in the thirteenth year of the reign, i. e. 251 B.C. If the statement of the Singhalese ("Mahavança," p. 22) were correct, that Açoka's consecration did not take place till the fourth year of his reign, which is quite contrary to Indian custom, and seems to have arisen from the desire to make the coronation synchronise with the conversion to Buddhism (according to the "Açoka-avadana," Açoka put on the royal head-dress at the moment when Vindusara died, Burnouf, loc. cit. 364), there would be a chronological difficulty. Alexander of Epirus died about the year 258 B.C.; Magas of Cyrene in that year; consequently both were dead in the thirteenth year after the coronation, the seventeenth year of Açoka, if he ascended the throne in the year 263. The Buddhists have already told us that Açoka showed himself favourable to their religion in the third year after his accession, though it was not till the year 254 or 251 that he formally went over. Hence, arrangements may have been made even earlier with the kings of the West in favour of the spread of Buddhism, and they may have been first mentioned in 251 or 247 B.C. Von Gutschmid, "Z. D. M. G." 18, 373. He might also mention kings of the distant West with whom he had had dealings, though they were dead, especially if he was without intelligence of their death.

791

Lassen, loc. cit. 22, 238.

792

Lassen, loc. cit. 22, 239.

793

"Mahavança," p. 38. Köppen, "Rel. des Buddha," s. 154 ff.

794

Burnouf, "Lotus de la bonne loi," p. 725, 727. Cf. "Mahavança," ed. Turnour, p. 251. A. Weber, "Ind. Studien," 3, 172.

795

Köppen, loc. cit. s. 182.

796

Lassen, loc. cit. 22, 238.

797

Girnar, 6: in Lassen, 22, 267, n. 1.

798

Girnar, 6: in Lassen, 22, 267, n. 1.

799

Delhi, 2: in Lassen, 22, 268, n. 2.

800

Delhi, 2: in Lassen, 22, 272, n. 5.

801

Inscription at Delhi, Lassen, 22, 272.

802

Lassen, loc. cit. 22, 250.

803

Inscriptions at Girnar, 6 and 8.

804

Lassen, loc. cit. 22, 270.

805

Now Buddhagaya to the north-east of the modern Gaya; Cunningham, "Survey," 1, 6, 10 ff.

806

Cunningham, loc. cit. 1, 40 ff.

807

On the elephant pillars at Sankisa, Cunningham, loc. cit. 1, 271.

808

Hiuan-Thsang, in Lassen, loc. cit. 22, 280.

809

Cunningham, "J. R. As. Soc." 13, 108 ff.

810

Lassen, loc. cit. 22, 965.

811

Burnouf, "Lotus de la bonne loi," p. 762. Lassen, loc. cit. 22, 276, 277.

812

"Mahavança," ed. Turnour, p. 72.1

813

Cunningham, "J. R. As. Soc." 13, 112 ff.

814

Supra, p. 370, 371. In consequence of the difference explained above (p. 320, n.) the Singhalese place his reign 62 years too early, from 307 to 267 B.C.

815

Mutu Coomara Dathavança. Köppen, "Rel. des Buddha," s. 517 ff.

816

"Mahavança," p. 171.

817

Stan. Julien, "Hiuen-Thsang," p. 373.

818

Polyb. 11, 34. Supra, 452.

819

Wilson, "Vishnu-Purana," p. 470, 471.

820

Strabo, p. 516.

821

Communication from Prof. Albrecht Weber.

822

Supra, p. 331, n.