Although Asoka probably had no clear faith in a living, personal God, his teaching certainly attained to a level of practical morality little inferior to that of the Church of England in many respects, and superior in one point, by the inclusion of animals within the circle of neighbours to whom duty is due. Until very recent times Christian moralists and divines have been slow to recognize the obligation to treat animals with kindness, or even to abstain from inflicting Wanton cruelty upon them, while Asoka brackets together the 'sparing of living creatures' and the 'kind treatment of slaves and servants.' These remarks, of course, apply only to the documents as they stand. The question as to how far the admirable sentiments of the edicts were acted on by either teacher or taught is incapable of solution, but there can be little doubt that on the whole Buddhism produced a valuable and permanent improvement in Indian notions of morality, and that its beneficent action was largely promoted by Asoka's official propaganda. Brahmanical Hinduism always has shown a tendency either to exalt unduly the purely intellectual apprehension of transcendental propositions or to attach excessive value to the performance of ceremonies, which, as Asoka observed, 'bear little fruit,' and, consequently, to undervalue moral duty. Buddhism put moral obligation in the front.
The last glimpse obtained of the historical Asoka is that afforded by the Minor Pillar Edicts, which exhibit him as the watchful guardian of the unity and discipline of the Church which he loved. How, when,
