The early scriptures of Buddhism, though preserving a tradition that in twelve years from the time in which the doctrine was first preached it had spread over sixteen kingdoms, disclose no such rapidity of diffusion. The kingdoms referred to are not to be regarded as kingdoms in our sense of the word, for in extent and influence they would not equal a German principality, and were probably only tribal communities. After the death of Buddha the many Sanghas that had arisen seem to have suffered for lack of a central governing power. If his Order is to be called a Church, it had manifestly no church-government. It had synods, and assemblies, and councils, but not one with the authority of an Œcumenical as representative of the whole. It was more Congregational than Presbyterian in its constitution, and for this very reason it was weak when compared with the compact organisation of Brahmanism, with which it competed for supremacy. Disorder and dissension are traceable in it from the first, and the early texts, though containing many admonitions against schism, warnings that offences must come, and woes upon those who would cause them, record no practical steps to prevent or remedy them.[329] Vigorous expansion was consequently not to be looked for, and for two centuries we may safely infer that Buddhism represented only a struggling sect, which, beyond the limits in which it was first preached, had made little, if indeed any, progress. At the close of this period, when its literature was reaching a canonical form, and its manuals of discipline and common order were generally in use, it found its Constantine in the conqueror Chandragupta. In opposition to the Brahmans, who despised him for his low-caste origin, he seems to have lifted it from obscurity into the sunshine of really imperial favour. His grandson Asoka, who consolidated his conquests, proved its Theodosius, in not only greatly endowing it, but in establishing its supremacy. There were no quarrels between him and the Sanghas as to their independence, as afterwards between the Emperors and the Popes, for, like a true son of the Church, he acknowledged their authority. By obeying in appearance, he in reality became, what Buddhism since the death of its founder sorely needed, the head of the system, and under his wise and energetic rule, the religion emerged into a vigour which it was to maintain for centuries.