The inference to be drawn from the above is, that during the fifth and the sixth century of our era, Buddhism was in a flourishing condition in the country of Magatha or South Behar, since the finest and loftiest structures in the shape of monasteries and temples have been raised within that period, both at Nalanda and Buddha Gaya. It appears that, during the three first centuries of the Christian era, its fortune alternated, and met with varied results, agreeably to the favourable or unfavourable dispositions of the rulers of the country towards the followers of the philosopher of Kapilawot. This succession of successes and reverses reveals the important fact that Buddhism had not struck deep root in the heart of the inhabitants of Central India, since its fate depended from the will and opinions of the monarch, and was almost at the mercy of his caprices. Moreover, in the country north of the Ganges, such as Wethalie, Thawattie, Kapilawot, places which had been favoured with Buddha’s incessant preachings, religion was on its decline at the time of Fa-Hian’s visit, that is to say, in the beginning of the fifth century; monasteries were deserted and emptied, dzedies were crumbling down and fast decaying. In some instances, heretics, that is to say, pounhas, occupied the dwellings formerly tenanted by holders of the _genuine_ doctrines. This unexpected sight very much grieved the heart of the good Chinese pilgrim. It must be regretted that we have not the written journals of some other Chinese travellers in the eighth or ninth century to reveal to us the state and condition in which they found the magnificent temples of Nalanda and Buddha Gaya when they visited them.