became a successful apostle of Buddhism. The two lists have no names in common, except the first, and the northern histories ignore As'oka's Council. The inference seems to be a legitimate one, that north and south were independent of one another.

A second Council (for we must consider the meetings at Rajagriha to have constituted but one Council) was held at Vais'ali just about one hundred years after the Parinirvana of the Master to settle some questions of discipline which had arisen within the community of monks. Was it permissible for the monks to keep a little salt in a horn, in case the food supplied by the charitable should contain none? Was it permissible to dine after midday, when the sun cast shadows more than two inches in length? Was it permissible for brethren belonging to the same community to keep the sabbaths separately? Might the brethren drink palm-wine, sit on elaborate cushions, handle gold and silver, etc.? These and similar questions were brought before the Council of Vais'ali by the monks of Vais'ali, who maintained their lawfulness. We can see how strong was the current of party feeling from the question about the sabbath. The opposing parties could evidently no longer meet together for the joint celebration of the customary observances, and the tension between the monks of the east and west was very great. A leading part in the Synod was taken (Kern, vol. ii. p. 248) by Yas'as, whose identification with S'anavas'as, the Mahayana patriarch, would, if accepted,

show that the breach between Hinayana and Mahayana was not yet definitely recognized. The decision went against the Vais'ali monks, who seem to have belonged chiefly to the proud Vrijji clan of S'akyans, and from that moment Buddhism began to be hopelessly shattered by ever-increasing schisms and divisions.

Before a third Council was summoned, India had undergone the shock of invasion, and Alexander's victorious arms had penetrated as far as the Punjaub. The immediate effect on Buddhism of the Macedonian invasion was not so great as might be imagined. When the Greek armies came to a check in the Punjaub, there were still several hundreds of unconquered miles between them and the kingdom of Magadha. The strictly Hellenistic influences came later: the immediate effect lay in the shock and terror with which the weak princelets and peoples of India must have viewed the advancing invader, and the despair which must have paralyzed every one. With the sole exception of King Porus, there does not