Page:History of India Vol 2.djvu/197

 ASOKA'S KELIGIOUS ATTITUDE 159 prohibited, at least at the capital, from an early period in the reign, and were further restricted, in all parts of the empire, by the code promulgated later in the Pillar Edicts. The conscientious objector was not per- mitted to allege his conscience as a justification for acts disapproved on principle by the government. Men might believe what they liked, but must do as they were told. While almsgiving was commended, the higher doc- trine was taught that " there is no such charity as the charitable gift of the Law of Piety, no such distribu- tion as the distribution of piety/' The sentiment recurs in curiously similar language in Cromwell's earliest extant letter. He wrote from St. Ives: " Building of hospitals provides for men's bodies, to build material temples is judged a work of piety; but they that pro- cure spiritual food, they that build up spiritual temples, they are the men truly charitable, truly pious." Asoka cared little for ritual, and was inclined to look with some scorn upon ordinary ceremonies, which are, as he observes, " of doubtful efficacy." Just as true charity consists in a man's efforts to diffuse a knowl- edge of the Law of Piety among his fellow creatures, so true ceremonial consists in the fulfilment of that law, which " bears great fruit," and includes kind treat- ment of slaves and servants, honour to teachers, respect for life, and liberality to ascetics and Brahmans. These things, with others of the same kind, are called " the ceremonial of piety." The preacher looked to men's hearts rather than to