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the theory that Buddhism was developed in India, not as a sect or church, but only as a religious order, founded by one of the greatest of the World-Teachers, we find ourselves compelled to account for the relations that would arise between the king or the populace impressed by the memory of Buddha, and the order that followed in his succession and bore his name.

To do this, however, it is first necessary that we should have some determinate idea as to where, in the India of the Buddhist period, were the great centres of population. An Indian city, it has been well said, is a perishable thing, and it is easy to think of names which would justify the statement. No one who has seen the Dhauli Rock, for instance, seven miles away from Bhubaneshwar, can imagine that the edict it bears, fronted by the royal cognisance of the elephant head, was originally sculptured in the wild woods where it now stands. A glance is enough to tell us that the circular ditch which surrounds the fields below was once the moat of a city, backed and fortified by the Dhauli Hill itself, and that the edict-bearing rock stood at the south-eastern