monuments erected under their rule can hardly be interpreted except as a sign of their patronage. And their conversion was natural for they had no strong religious convictions of their own and the Brahmans with their pride of caste shrank from foreigners. But Buddhism had no prejudice of race or class: it was animated by a missionary spirit and it was probably the stronger creed at this period. It not only met the invaders on their entry into India but it sent missionaries to them in Bactria and Afghanistan, so that to some extent they brought Buddhism with them. But it was a Buddhism combined with the most varied elements. Hellenic art and religion had made the figures of Apollo, Herakles and Helios familiar in Bactria, and both Bactria and northern India were in touch with Zoroastrians. The mixed cults of these borderlands readily professed allegiance to the Buddha but, not understanding Indian ideas, simply made him into a deity and having done this were not likely to repudiate other Indian deities. Thus in its outward form the Buddhism of the invaders tended to be a compound of Indian, Greek and Persian ideas in which Sun worship played a large part, for not only Indian myths, but Apollo and Helios and the Persian Mithra all entered into it. Persian influence in art is discernible as early as the architecture of Asoka: in doctrine it has something to do with such figures as Vairocana and Amitâbha. Græco-Roman influence also was powerful in art and through art affected religion. In Asoka's time likenesses of the Buddha were unknown and the adoration of images, if not entirely due to the art of Gandhara, was at least encouraged by it.