Here we see again that the moot point is the beginning of Kandragupta's reign in accordance with the information supplied by Greek historians. Professor Kern places it in 322, Westergaard in 320, I myself in 315. That difference once granted, Dr. Kern's reasoning is the same as my own. According to the traditions which we follow, Buddha's death took place 100, 110, 118, or 228 years before Asoka. Hence Professor Westergaard arrives at 368 or 370 B.C., Professor Kern at 370 (380) or 388 B.C., I myself at 477 B.C. Every one of these dates is liable to certain objections, and if I prefer my own date, 477 B. C., it is simply because it seems to me liable to neither more nor less reservations than those of Professor Westergaard and Professor Kern, and because, so long as we always remember the grounds of our differences, namely, the beginning of Kandragupta's reign, and the additional century, every one of these dates furnishes a good hypothesis to work on, until we can arrive at greater certainty in the ancient chronology of India. To my mind all dates beyond Kandragupta are as yet purely tentative, resting far more on a chronological theory than on actual tradition; and though I do not doubt the historical chatacter of the Council of Vaisali, I look upon the date assigned to it, on the authority of the Dipavamsa and Mahavamsa, as, for the present, hypothetical only.

[1. When Professor Kern states that the Mahavamsa (p. 22) places the Third Council 218 years after Buddha's death, this is not so. Asoka's abhisheka takes place in that year. The prophecy that a calamity would befall their religion, 118 years after the Second Council (Mahavamsa, p. 28), does not refer to the Council, but to Kandasoka's accession, 477 - 218 = 259 B.C.]

p. xxxix