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A long list of names follows, and some legends; and also a list of the principal deities worshipped there, ‘and the benefits derived from visiting their shrines. BrihadaSwa then relates some legends connected with several holy places in Kashmir. The poem winds up with a return to the original in@rlocutors. Janamejaya asks Vaisampéyana. to eulogize the glory of the river Vitasta, which closes the work. . APPENDIX C. Tue following translations of the rock-cut edicts of Agoka are‘reproduced here without note or comment, but literally, as they have already appeared several times in print. . None of those yet given to the public can be considered as either perfect or complete, but the sense can in all cases be gathered from them, and they are sufficient for our present purposes. Two other copies of these edicts have been discovered since these translations were made,—one at the foot of the Himalayas, north of Meerut, and another in Cuttack. When these are published a more perfect translation may be possible. Those who desire further information are referred to Prinsep’s translation, J. A. S. B., VII. p. 219. et seqg.; to Professor Wilson’s J. R. A.S, XII. 153, _et seq.; to Burnouf, “ Lotus de la Bonne Loi,” Appendix, p. 659, et seqq.; and to Mrs. Speir’s Life in Ancient India, p. 230, et seqq. The object for which they are introduced here, is neither to explain their text nor to comment on their doctrines, but to afford the reader of the previous pages a picture of Buddhism as it existed Bc. 250, in the words of its most ardent devotee and its ‘principal promoter. This is done in order that he may compare it with- Buddhism as presented 300 years afterwards in the sculptures at Sanchi; or as it appears 300 years after that time, in A.D. 350 at Amravati. This completes the means of comparison in go . far as this work is concerned; but, as already . mentioned, the frescoes at Ajanta afford a fourth ~ picture 200. years more modern than Amravati; and again, 300 after that we have the Thibetan Lalita-Vistara. Unfortunately we still want, and it is feared are little likely to obtain, any contemporary record at the beginning of our series, 300 years before Agoka, but it is satisfactory to know that materials now exist for illustrating the other five epochs of Buddhism. . TABLET I. This is the Edict of the beloved of the Gods, the Raja Piyadasi. The putting to death of animals is to be entirely discontinued, and no convivial meeting is to be held, for the beloved of the Gods, Raja Piyadasi, remarks many faults im such assemblies. There is but one assembly, indeed, which is approved of by the Raja, * * * which is that of the great kitchen of Raja Piyadasi; every day hundreds of thousands of animals have been slaughtered for virtuous purposes, but now, although this pious Edict is proclaimed that animals may be killed for good purposes, and such is the practice, yet as the practice is not determined, these presents are proclaimed, that hereafter they shall not be killed. 939 APPENDIX C. TABLET II. Tn all the conquered territories of the Raja Piyadasi, even unto the ends of the earth, in Chola, in Pida (the kingdom of Satyaputra), in Keralaputra (or Malabar), and in Tambapan.. (or Ceylon), and to Antiochus the Yona Raja, and to those Princes who are allied with lim, it is proclaimed that two designs have been cherished by Piyadasi,—one regarding men, and one relating to animals,—that everywhere wholesome vegetables, roots, and fruit-trees shall be culti- vated, and that on the roads wells shall be dug and trees planted, to give enjoyment for both inen and animals. _- TABLET IU. King Piyadasi says:—This was ordained by me when I had been twelve years inaugurated in the conquered country; that amongst Prose. united in the law, whether strangers or my own subjects, quinquennial expiation shall be held for the enforcement of moral obligations, as—duty to parents, friends, children, relations, Brahmins, and Sramans. Liberality is good, non-injury c: living creatures is good, abstinence from prodigality and. slander is good, The Assembly itseif will instruct the faithful in the virtues here enumerated, both by explanation and by example. “TABLET IV: In past times, during many “hundreds of years, there have prevailed destruction of life and , the injury of living beings, want of respect for kindred, Brahmins and Sramans. But now King Piyadasi practises the Law, the drum sounds, and the Law is proclaimed by processions of cars and elephants, and displays of fireworks. That which had not been seen for centuries, is now seen * * * in consequence of King Piyadasi’s commands that the Law be practised * * * And Piyadasi will cause the observance of the Law to increase; and the sons and grandsons and ereat-grandsons of Piyadasi will cause its observance to increase until the Kalpa of destruction. TABLET V. They (the MahAmAtra) shall also be spread among the warriors, the Brahmins, the mendicants, the destitute, and others, without any obstruction, for the happiness of the well-disposed, in order to loosen the bonds ot those who are bound, and liberate those who are confined, through the means of holy wisdom disseminaeed by pious teachers, and they will proceed to the outer cities and fastnesses of my brother and’ sister, and wherever are any other of my kindred; and the ministers of morals, those who are appointed as superintendents of morals, shall, wherever the moral law is established, give encouragement to the charitable and those addicted to virtue. With this intent this Edict is written, and lets my people obey it. TABLET VI, Hitherto attention has not been given to reports and affairs incessantly, or at all times, and on this account I decree that at all times,—even when ‘I take recreation in the apartments of the women and children, or in conversation, or in riding, or in gardens, in all places,—there shall be informers (Prativedaka) to make known to me the wishes of the people; and every- where I will occupy myself with the welfare of the people; and whatever I declare, or whatever the Mahamatra shall declare, shall be referred to the Council for decision. Thus shall reports be made tome. This haye I everywhere aid in every place commanded, for to me there is not satisfaction in the pursuit of worldly: affairs;-the most worthy pursuit is the prosperity of the whole world. My whole endeavour ‘is to be blameless towards all creatures, to make them happy here below, and enable them hereafter to attain Swarga. With this view this moral Edict has been written: may it long endure; and may my sons and great-grandsons after me also labour for the universal good; but this is difficult without extreme exertion. . APPENDIX (. 933 TABLET VIL. The beloved of the Gods, the Raja Piyadasi, desires that the ascetics of all the different beliefs (the Péshandu) may everywhere dwell (unmolested): they all‘aim.at moral restraint and purity of disposition; but men have various opinions and various desires, and the ascetics obtain either all or merely a part (of what they want). However, even for him who does not obtain a nee 8 gift or alms, purity of disposition, gratitude, and steady devotion is desirable. TABLET VIII. In past times Kings were addicted to -travelling about, to companions, to going abroad, to hunting, and similar amusements; but Piyadasi, the. beloved of the Gods, having been ten years inaugurated, by him easily awakened, that moral festival is adopted (which consists) in . seeing and bestowing gifts on Brahminas and Sramanas, in’ séeing and giving gold to Elders, and overseeing the country and the people; the institution of moral: laws and the investigation of morals, Such are the devices for the removal of Sppreenaom, and stich are the different pursuits of the favourite of the Gods, King Piyadasi. TABLET IX. The beloved of the Gods, the Raja Piyadasi, thus. says:—Every man that is, celebrates various occasions of festivity, as,—on the removal of incumbrances, on invitations, on marriages, on the birth of a son, or on setting forth on a journey,—on these and other occasions a man- makes various rejoicings. Such: festivals are fruitless—are vain; but the festival that bears great fruit is the festival of duty (the dharma mangala), such as ihe respect of the servant to his master; reverence for holy teachers is good; liberality to Brahmins and Sramanas is good. These and other such acts constitute verily the- festival of duty, and this is to be cherished asa. father by a son, or a dependant by his master; * * * for the establishment of this object virtuous donations are made, for there is no donation equal to the gift of duty ;* * * benevolence contracted between friends * * * is mere chaff; * * * by these means let a man seek Swarga. TABLET X. The beloved of the Gods, the Prince Piyadasi, does not esteem glory and fame as of great value; and besides, for a long time it has been my fame and that of my, people that the obser- vance of moral duty and the service of the virtuous should be practised, for this is to be done. - This is the fame that the beloved of the Gods desires; and inasmuch as the beloved of the Gods excels (he holds) all such reputation as no real reputation, but such as may be that of the unrighteous,—pain and chaff; for it may be acquired by crafty and unworthy persons, and by whatever further effort it is acquired it is wanvaless and a source of pain. TABLET XI. Thus says the beloved of the Gods, King Piyadasi: There is no gift like the gift of virtue, whether it be the praise of. virtue, the apportionment of virtue, or relationship of virtue. This (gift) is the cherishing of slaves and dependants, pious devotion to mother and father, generous gifts to friends and kinsmen, Brahminas and Sramanas.