30 FOOTFALLS OF INDIAN HISTORY
faith, coming by degrees into organic continuity with the lofty abstractions of the Upanishads. In other words, the making of Hinduism has begun.
The whole is fermented and energised by the memory of the Great Life, ended only three centuries agone, of which the yellow-clad brethren are earnest and token. Had Buddha founded a church, recognising social rites, receiving the new-born, solemnising marriage, and giving benediction to the passing soul, his personal teachings would have formed to this hour a distinguishable half-antagonistic strain in the organ-music of Hinduism. But he founded only an order. And its only function was to preach the Gospel and give individual souls the message of Nirvana. For marriage and blessing, men must go to the Brahmans : the sons of Buddha could not be maintainers of the social polity, since in his eyes it had been the social nexus itself which had constituted that World, that Maya, from which it was the mission of the Truth to set men free.
The work of the mork, then, as a witness to the eternal verities, was in no rivalry to the more civic function of the Brahmanic priesthood. And this is the fact which finds expression in the relation of the monkhood to the Indian cities of the Asokan era. The Brahman is a citizen-priest, living in a city. The Buddhist is a monk, living in an abbey. In all lands the monk has memorialised himself by buildings instead of by posterity. In India these have been largely carved, as at
