than on another. The zeal of Asoka for Buddhism is proved, not by his presentation of Dharma, but by his references to the canon, by the cast of his language, by his pilgrimages to Buddhist holy places, and by his active control of the Church. His personal devotion to the teaching of Gautama did not cool his goodwill to other sects. The edicts repeatedly enjoin the duty of almsgiving to Brahman as well as Buddhist ascetics: the king, using his Master's words, declares all men to be his children, announces his impartial consideration for all denominations, including Jains and Âjîvikas, and implores people to abstain from speaking ill of their neighbours' faith. He sees good in all creeds, and is persuaded that men of all faiths perform, at any rate, a part of the commandment. So much may be gathered from the Fourteen Rock Edicts of b.c. 257 and 256. The sixth Pillar Edict of b.c. 243 goes a little further and insists on the necessity for every person having a definite creed. 'I devote my attention,' Asoka observes, 'to all communities, for all denominations are reverenced by me with various forms of reverence. Nevertheless, personal adherence to one's own creed is the chief thing in my opinion.' These latitudinarian views did not, as we have seen, prevent him from imposing very stringent rules of conduct on persons of all ranks and classes, irrespective of their religious denomination. Men might believe what they liked but must do as they were told.
When we apply to Asoka's policy the word tolera-
