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of Sandrokottos to a Greek wife can only be matter of conjecture; but if it was Asoka who married the Greek lady, the event would in all probability be recorded much after the fashion in which it appears in the Buddhist chronicle.

These details are practically devoid of all value. It does not really affect the history of India whether they are true or whether they are false. Indeed they might be cast aside as worthless, did they not prove, once and for all, that Buddhist and Brahmanical traditions, whether related in Sanskrit Puránas or Páli chronicles, are alike unauthentic and unreliable. The salient points in the Buddhist chronicles have now been tested by the impartial and contemporary authority of Greek writers, and by what appear to be contemporary inscriptions; and the result renders it impossible to doubt that the chronicles have been falsified by the unknown compilers beyond all hope of redemption. The Bráhmans have only completed what the Buddhists began, and it may be safely asserted that for all historical purposes the Sanskrit Puránas are more wild and extravagant than even the Páli chronicles. Thus Buddhists and Bráhmans have done their best to blot out the remains of the past for the sole and selfish purpose of aggrandizing themselves; and by so doing they have justly earned the reputation of being more unscrupulous in the perversion of the annals of their empire, than any other body of literati which have been represented in historical times.

Aborigines see Kolarians; various
names of non-Aryan races, 56.
Abú, mount, Jain temples on, 362.
Aggrammes, king of Patali-putra, ex-
pelled by Sandrokottos, 176.
Agni, or fire, conception of, 16.
Ajata-satru, crown prince of Magad-
ha, his quarrel with his father Vim-
basara, 136; induced by the recreant
monk Devadatta to put his father to
death, 137; seeks to destroy Gótama
Buddha, 138; becomes reconciled to
Gótama Buddha, ib.; founds an em-
pire, ib.

Akber, emperor, his policy in Rajpoot-
ana, 347; captures Chittore, 348.
Alexander the Great, invasion of the
Punjab, 153; his character and pol-
icy, 154; orientalizing of himself
and army, 155; plan of the Punjab
campaign, ib.; necessary conquests,
156; political system of ancient
India, 157; strategy of Alexander,
158; policy in Cabul: submission
of Taxiles, 159; warlike character of
the tribes in Cabul, 160; reduction
of the Assacani, ib.; capture of
Aornos, 160; Alexander crosses the
Jhelum in the presence of the enemy,
161; defeat of Porus the elder, 162;
results of the Macedonian victory:
formation of a Macedonian fleet on
the Jhelum, 163; advance of Alex-
ander to the Chenab: flight of Porus
the younger, 164; spirit of the
Macedonians broken by the south-
west monsoon, 165; return of the
expedition to Persia, ib.; surface
observations of the Greeks who ac-
companied Alexander, 166; absence
of caste in the Punjab, 167; variety
of marriage customs, ib. ; two tribes
described by the Greeks, 168; curios-
ity of Alexander, 169; interview be-
tween Onesikritos and the Bráhmans,
170; arrogance of Kalanos the Bráh-
man, 171; behaviour of Mandanis,
ib.; contrast between the two Bráh-
mans, 172; the Kathæi or Kshatriyas,
ib.; infanticide, 173; satí, ib.; mu-
tiny of the Indian mercenaries, 174;
death of Alexander, B.C. 323: political
anarchy, ib.

Adináth, the Jain saint, 362, note.
Almsgiving, grand public, in the field
of happiness at Prayága, 276; its poli-
tical and religious character, 277.
Amazons, body guard of, 315.
Anáthapindadu, built a Vihára at Srá-
vastí, 128.

Andhra, visited by Hiouen-Thsang, 280.
Animals. See Hospitals.

Aornos, captured by Alexander, 161;
identified with the Mahabun moun-
tain, ib.

Arjuna, the hero of the Pandavas, 33.
Aryaka, the cowherd, revolt of, 288; his

escape. 297; obtains the throne, 306.
Aryans, Vedic, their origin, 14; their re-
ligion, 15; Rishis and Kshatriyas, 19;
disappearance of the Rishis, 51;
probable strategy of the Kshatriyas
in the conquest of Hindustan, 52;
three probable lines of fortresses, 54;
three stages of invasion, 55; legends
of the invasion, ib.; collision with
the Dravidians, 59; political organiz
ation resembling that of the Teutons,
59.

Aryan gate, 8.

Asoka, edicts of, identified with those of
Priyadarsi, 209, 213; refer, with one
exception, to Dharma alone, 214;
general character of the edicts, 216;
his measures, ib.; prohibition of the
slaughter of animals, ib.; result of the
edict, 218; failure of the edict, ib.;
enforcement by an imperial demon-
stration, ib.; significance of the pro-
hibition, 220; medical establishments
for men and animals, 221; charac-
ter of the edict, 222; state system of
moral instruction, 223; opposition,
224; conciliatory edicts, 225; identi-
fied with Priyadarsi, 230; compared
with Sandrokottos, 232; his acces-
sion to the throne of Magadha, 233;
his conversion, 234; fear of treach-
ery and love of women and hunt-
ing, 235; his religious character,
236; zealous promulgation of Dhar-
ma, 237; drift from Brahmanism to
Buddhism, 238; his death, 239; le-
gend of his son Kunála, 251; monu-
ments of, 268; possible association
with the plot of the drama of the
"Toy-cart," 308.

Assacani, tribe of, conquered by Alex-
ander, 160.

Assembly, admission of Buddhist neo-

phytes, 130; dissensions in, 134;
breach caused by Devadatta, 137.
Assembly, the great, described by
Megasthenes, 187.

Aswamedha, or horse sacrifice, cele-
brated by the Pandavas, 40.
Atonement, doctrine of, 69.
Ava, civil administration of, as illustra-
tive of that of the Rajpoots, 354.
Avatáras, Vishnu, reference to the
Deluge, 368; reference to Buddhism,
363.

Ayodhya, the capital of Kosala, 40.
Bactrian empire established by Seleu-
kos Nikator, 177; subverted by the
Tochari Scythians, 239. See also
Balkh.

Balkh, visited by Hiouen-Thsang, 267.
Benares, visited by Fah-Hian, 255;
visited by Hiouen-Thsang, 358; ex-

pulsion of Buddhism, 359; legend of
king Divodás, 360; triumph of Siva,
362; described by Fitch, 394.
Bengal, unknown to the Greeks and
Romans, 205; visited by Mr Fitch,
398; Portuguese attempt to open up
a trade, 428.

Bhadrá-Kálí, the goddess, 364.
Bharata, son of Dasaratha and Kaikeyf,
appointed Yuvaraja, 45; performs
the funeral ceremonies for his father
Dasaratha, 49.

Bhavani, the goddess, conception of, 361.
Bhíma, the giant Pándava, 33; his vow
at the gambling match, 38; drinks
the blood of Duhsásana, 39; breaks
the thigh of Duryodhana, 40.
Bhishma, legend of, 30.

Bikramajeet, Rana of Chittore, story of
his reign, 345, 346.

Bodhisatwa, an inferior Buddha, 248.
Bodhi tree, or tree of wisdom, 124.
Bokhara, visited by Hiouen-Thsang,
267.

Bracelet, Rajpoot custom of, 345.
Brahma, the god, 64; creation of the
universe, 70; appears in the Rámá-
yana as a supplicant of Vishnu, 371;
worshipped in the Trimúrti, 383.
Brahmanical Revival, 357; expulsion of
the Buddhists from Sárnáth, 360, 362.
Bráhmans, their inferior status in
ancient times, 35; obscure origin of
a sacred caste of hereditary priests,
64; distinction between the priests or
sacrificers, and the sages or philo-
sophers, 66; popular religion of the
priests, 67; Vishnu, Siva, and Brah-
ma, ib.; animal sacrifices, 68; origin
of the doctrine of atonement, 69;
secret religion of the Bráhman sages,
70; creation of the universe by the
supreme spirit Brahma, ih; panthe-
istic idea of the supreme spirit per-
vading the universe, 72; dogma of
the metempsychosis, or transmigra-
tions of the soul, ib. ; lifeless character
of the conceptions of a creation and
creator, 73; antagonism between the
metempsychosis and the old theology,
74; profound significance of the
dogma of the metempsychosis, 75; a
revolt against the popular worship of
the gods, 76; religion of the Bráh-
man sages-a compromise between
the metempsychosis and the old the-
ology, 77; popular religion of the
Brahman priests unaffected by the
metempsychosis, ib.; stages in the
history of the Bráhmans: originally
sacrificers to all the gods, 79; de-
velopment of the Bráhmans into a
national priesthood, 80; pretensions
of the Brahmans, 81; Bráhmans re-
garded by the Kshatriyas as an in-
ferior caste, 82; status of Bráhman
sages, ib.; character of the revolution
which established Brahmanism, 84;
four stages in the ideal life of a Bráh-
man: the student, the householder,

the hermit, the devotee, 86; evils of
a hereditary priesthood, 88; connec-
tion of Sati with the Bráhmans, ib. ;
failure of Brahmanism, 93; religious
quiescence succeeded by revolt, 94;
results of Brahmanism on the people
of India, 95; distinction between the
Brahmanism of the sages and the
Buddhism of the monks, 112; en-
courage insurrection against Alex-
ander. 166; slaughter of, ib.; gym-
nosophists described by the Greeks,
168; curiosity of Alexander respecting
them, 169; interview of Onesikritos
with them, 170; arrogance of Kala-
nos, 171; conciliatory behaviour of
Mandanis, 172; held in higher re-
pute by the Greeks than the Srámans,
or Buddhist monks, 189; antagonism
towards the Buddhists, 254, 255;
ecclesiastical organization and mis-
sionary operations of, 401.

Buddha, Gótama, life and teachings of,
93; results of Brahmanism and Bud-
dhism compared, 94; results of Bud-
dhism on the people of Burma, 97;
cradle of Buddhism in eastern Hindu-
stan, 99; geography of Buddhist India
during the life of Gótama, 100; tradition
of the origin of Kapila and Koli, 102;
incestuous marriages of the Sákya
princes, 104; birth of Gótama, B.C.
623, 104; religious melancholy of Góta-
ma, 105; marriage of Gútama, 106; the
three terrors-old age, disease, and
death, 107; the way of deliverance,
108; the flight from the palace, 109;
contrast between Gótama and Mo-
hammed, ib.; Gótama commences
his career as a mendicant, 110; Brah-
manical culture of Gótama, 111; dis-
tinction between the Brahmanism of
the sages and the Buddhism of the
monks, 112; antagonism on the ques-
tion of caste, 114; characteristics of
the caste system in India, ib.; Gó-
tama as a disciple, a sage, and a pre-
ceptor, 115; abstraction of the soul,
116; contemplation and austerities,
ib.;
failure of the Brahmanical
system, 117; development of the
affections, 118; twofold character of
the law discipline and religion, 120;
religion for the many, ib.; existence
of deities and demons, heavens and
hells, 121; monasticism for the few,
122; four truths comprising the law
of the wheel, 123; profound sorrow
of Sákya Muni over the horrors of
existence, ib.; hymn of joy, 124;
head-quarters of Sákya Muni at
Benares, fb.; success of Sákya Muni,
125; distinction between the priest-
hood and the laity, 127; assembly
composed, not of priests, but monks,
128; monastic life, 129; missionary
operations, ib.; admission of monks
into the assembly, 130; dark side of
Buddhist monasticism, 132; consent
of parents necessary to ordination,

ib.; antagonism of the Terthakaras,
134; reluctant admission of nuns,
136; political disturbances in Hindu-
stan: breach in the royal house of
Magadha, ib; breach in the Bud-
dhist assembly, 137; legend of Ajata-
satru the parricide, and the apostate
priest Devadatta, ib.; empire estab-
lished by Ajata-satru, 138; latter
years of Sákya Muni, 139; death of
two favourite disciples, 140; alleged
origin of the commemoration of relics,
ib.; death of Sákya Muni, 141; sig-
nificance of the legend respecting the
cause of death, 142; mythical account
of the funeral ceremonies and distri-
bution of relics, 143; unreal character
of the legend, ib.; supernatural in-
cidents, 144; introduction of deities
and miracles, 145; allegorical cha-
racter of the legend, 146; probable
origin of the idea of Buddhism, 147;
Buddha as a moral and religious
teacher, 148; significance of the terms
Nirvána and Buddha, 149; antagon-
ism between the two conceptions,
ib.; conflict of selfishness and benevo-
lence, 150; Gótama, a teacher of
loving-kindness, ib.; demarcation be-
tween priest and layman, 152.
Buddhism, the first chronological stand-

point in the history of India, 3. (See
Gótama Buddha, life and teachings of.)
Results of, on people of Burma, 97;
cradle of, in eastern Hindustan, 99;
geography of Buddhist India, 100;
Šrámans or Germanes described by
Megasthenes, 188; practised as phy-
sicians, 192; two classes of Buddhist
records: the edicts and the chronicles,
209; religion of the heart, and re-
ligion of the intellect, 210; antiquity
of celibacy in India, 211; discovery
of the edicts of Priyadarsi (Asoka),
213; conception of Dharma as dis-
tinct from monasticism, ib. ; subject
matter of the edicts, 215; duties of
the affections, ib.; expression of
duties in the edicts, 216; measures of
Raja Priyadarsi (Asoka), ib.; pro-
hibition of the slaughter of animals,
ib.; result of the edict, 218; failure
of the edict, ib. ; enforcement of the
edict by an imperial demonstration,
ib.; significance of the prohibition,
220; medical establishments for men
and animals, 221; character of the
edict, 222; state system of moral in-
struction, 223; opposition to Raja
Priyadarsi (Asoka), 224; conciliatory
edicts, 225; vitality of Dharma as
the religion of loving-kindness, 226;
association of Dharma with Bud-
dhism: degeneration of monastic Bud-
dhism, 228; Priyadarsi identified with
Asoka, 230; misty age preceding
Asoka, 231; Asoka and Sandrokottos
compared, 232; Asoka's accession to
the throne of Magadha, 233; conver-
sion of Asoka, 234; secular character

of Asoka: fear of treachery, love of
women and the chase, 235; religious
character of Asoka, 236; change of
spiritual nature: revolt at sacrifice,
ib.; religious character of Asoka,
237; zealous promulgation of Dharma,
ib.; absence of deity in Dharma, ib.;
drift from Brahmanism to Buddhism,
238; death of Asoka, в.c. 288: inter-
val of seven centuries after Asoka,
239; isolated historical notices, B.C.
300 to A.D. 400, ib. ; travels of Fah-
Hian, A.D. 399-414, 241; extension
of Buddhism to China, ib.; isolation
of Chinese Buddhism, 242; character
of Fah-Hian, 243; march from China
to India: the desert of Gobi, ib.; the
Tartars, 244; the little and great
Vehicles, 245; religious details sup-
plied by Fah-Hian, 246; kingdom of
Khotan, ib.; processions of images of
Buddha, 247; quinquennial expiation
at Kartchou, 249; Pamir steppe and
Hindú Kúsh, ib.; Udyána and Swat
country worship of relics, 250; re-
ligious character of Fah-Hian's travels,
251; Buddhism in the Punjab, 252 ;
Brahmanical pale, ib.; middle coun-
try: mildness of Buddhist administra-
tion, 253; monastic life of the Srá-
mans, ib.; Kanouj and Kosala: Brah-
manical ascendancy, 254; pilgrimages
to holy places, 255; city of Patali-
putra: its Buddhist institutions, ib. ;
pride of caste in a converted Bráh-
man, 257; superior philanthropy of
Fah-Hian, 258; return of Fah-Hian
to China, 259; travels of Hiouen-
Thsang, 629-645, ib.; liberal cha-
racter of Hiouen-Thsang, ib.; surface
life of the Indian towns, 260; con-
trast between ancient and modern
Hindús, 261; mild administration of
justice, 262; trial by ordeal, ib.; pub-
lic revenue, ib.; public expenditure,
263; distribution of India into petty
kingdoms, ib.; the village, the king-
dom, and the empire, 265; superior-
ity of the ancient Mahrattas to the
modern type, 266; the Mahratta
Raja, 267; travels of Hiouen-Thsang
in Central Asia and Northern India,
ib.; encounter with river pirates be-
tween Ayodhya and Prayága, 268;
holy places of Buddhism surrounded
by Brahmanism, 269; Hiouen-Thsang
invited to Nálanda, 270; the Bud-
dhist university, ib.; studies in Bud-
dhism and Brahmanism, 271; intro-
duction of Hiouen-Thsang, 272;
great public disputations, 273; fes-
tival of expiation, 275; confession
and almsgiving, ib.; field of happi-
ness at Prayága, ib.; grand royal
liberalities, 276; political and re-
ligious character of the almsgiving,
277; route of Hiouen-Thsang from
Nálanda to the Bay of Bengal, 279;
route through the Dekhan and Penin-
sula to Conjereram, ib.; route along

the western coast to the Indus, 280;
expulsion from India, 358.
Buddhist chronicles, 209; see also Ap-
pendix II.

Bukephalia, city of, founded by Alex-
ander, 163.

Bunbeer, usurps the throne of Chittore,

346; flies to the Dekhan, 347.
Burmese, courting time, 25, note; results
of Buddhism amongst, 97.
Byadeit, the privy council of Ava, 356.
Cabul, conquest of by Alexander, 160.
Cananore, described by Marco Polo, 391.
Cashmere, visited by Hiouen-Thsang,
268.

Castes, 64, note; antagonism between

Brahmanism ánd Buddhism on the
question of, 114; characteristics of the
caste system in India, ib.; seven
castes described by Megasthenes, 192;
pride of caste in a Bráhman convert
to Buddhism, 257.

Celibacy in India, its antiquity, 211.
Ceylon, visited by Fah-Hian, 258; in-

ternal wars prevent the visit of Hiou-
en-Thsang, 280.

Chanakya, the Bráhman, represented in
the Hindu play of the "Signet of the
Minister," 309.

Chand, the Rajpoot bard, 330.
Chandálas, an impure class, 233.
Chandana Dás, the faithful friend of
Rakshasa, 310, 312.
Chandragupta. See Sandrokottos. Re-
presented in the drama of the "Sig-
net of the Minister," 308.
Chárudatta, a typical Bráhman, in the
drama of the Toy-cart, 286; his pur-
suits, 287; his amour with Vasanta-
séná, the courtesan, 296; convicted
of murdering her, 303; the rescue,
305; marries the courtesan, 306.
Charun devi, priestess of, 343.
Chenab, river, passage of effected by Al-
exander, 164.

Chinese pilgrims. See Fah-Hian and
Hiouen-Thsang.

Chittagong, pirates of, 450-457.
Chittore, visited by Hiouen-Thsang, 281;
captured by Allá-ud-deen, 335; per-
formance of the Johur rite, 335; re-
covered by Hamir, 339; captured by
Akber, 348; restored to Umra Sing,
351.

Chohans, descended from the Sun, 328.
Choitunya, the Bengal reformer, 382.
Chola country, visited by Hiouen-
Thsang, 280.

Chonda, son of Lakha Rana, story of,
339.

Cleophes, queen of the Assacani, van-
quished by Alexander, 160.
Confession, originally practised by the
Buddhists, 275.

Conjeveram, visited by Hiouen-Thsang,
280; Jain kings of, 364.
Coromandel country, described by Marco
Polo, 386.

Courtesans, fervent disciples of Gótama
Buddha, 127; character of Vasanta-

séní in the play of the "Toy-cart,"
289; description of an establishment
of, 295, note; her amour with Cháru-
datta, the Bráhman, 295; her mir-
riage, 303; temple women described
by Marco Polo, 338.

Creation of the universe by Brahma, 70;
the work of Iswara, or Siva, 332, 363.
Dasaratha, Maharaja of Kosala, 41; his
family, ib.; appointment of his son
Ráma to be Yuvaraja, 43; wheedled
by his favourite queen into exiling
Ráma and appointing Bharata, 45;
his death in the apartments of Kansa-
lyá, 48; funeral ceremonies, 49.
Dekhan, or central India, 7; dangerous
and difficult country in the time of
Fah-Hian, 258; traversed by Hiouen-
Thsang, 279.

Delhi, the ancient Indra-prastha, 27;
abduction of the princess of Kanouj
by the Chohan prince, 330; the Sátí,
332.

Deluge, referred to in three Avatáras
of Vishnu, 368.

Devadatta, creates a breach in the As-
sembly of Gútama Buddha, 137: es-
pouses the cause of Ajata-satru, ib.
Dharma, expressed in the edicts of Aso-
ka, 213; distinct from monasticism,
214; vitality of, as the religion of
loving-kindness, 226; associated with
Buddhism, 228; zealously promul-
gated by Asoka, 257; absence of all
idea of deity, ib.

Dhritarashtra, the blind, legend of, 31;
interferes at the gambling-match, 38;
death, 40.

Dionysos, the Greek deity, identified
with Siva, 68, 362.

Disputations, great public, in Bud-
dhist India, 273.

Diu, Portuguese fort at, besieged by the
Turks, 432.

Divodás, king of Benares, legend of,
360, note.

Drama, Hindú, its secular character, 282;
reveals the social life of the people of
India, 283; opens up a new world,
284; the "Toy-cart," 285; princi-
pal characters, 286; incidents of
the play, 290; review of the "Toy-
cart,' 306; historical element, 307;
the "Signet of the Minister," 308;
story of the play, 309; contest between
the two ministers, ib.; dark side of
Hindú character, 312; "Sakúntalá,
or the Lost Ring," 313; hunting scene,
ib.; a Bráhman hermitage, 314; the
Gandharva marriage, 316; mythical
incidents, 318; the reconciliation, 319;
the "Stolen Marriage." ib.; school of
the Buddhist nun, 320; story of the
drama, 321; a marriage difficulty, ib. ;
intrigues of the Buddhist nun, 322;
despair of the lovers, 323; humour of
the play, 324; chronology of the
Sanskrit drama, 325.

Draupadí, her Swayamvara, 34; lost at
the gambling-match, 38.

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