Features
The Glorious Flourish of Buddhism in India and its Ignominious Disappearance
By Deshamanya K. H. J. Wijayadasa,
Former Secretary to the President
The Early History of Buddhism in India
Buddhism is the oldest of the great world religions. Its founder Siddhartha Gautama, a prince born in Lumbini in present day Nepal; achieved enlightenment a little over 2500 years ago; so he was known as the Buddha, meaning the Enlightened one. Buddhism, which flourished in India in all its glory for several centuries; was forced out of its country of birth and enrichment unsung, unwept and by and large unaccounted for. Before the advent of Buddhism; the two religions which were widely practiced in the Ganges valley were Brahmanism and Jainism. Brahmanism was based on the divinity of the “Vedas” or ancient Hindu scriptures. Jainism was more akin to Buddhism in scope and content; hence there was greater room for peaceful co-existence.
According to traditional accounts the Buddha in his lifetime pioneered the movement for the propagation of Buddhism far and wide; by dispatching the first 60 monks ordained by him with the following words of advice. “Go monks and travel for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare and happiness of gods and men. No two of you go the same way. Teach the Doctrine monks, which is fine in its beginning, middle and end, with its meaning and letter, sheer and whole, and proclaim the pure holy life. There are beings, naturally of little passion, who are languishing for lack of hearing the Doctrine. They will understand it. “
With these words, the Buddha had dispatched the first 60 monks he had ordained, in different directions to propagate the Dhamma. In fact the Buddha had lauded the gift of Dhamma as the greatest of all the gifts; “Sabba danam dhammadanam jinathi”. At the time of the passing of the Buddha; the Sangha or the order of the monks had firmly taken root. Shortly after the Parinibbana or the passing of the Buddha 500 senior monks well versed in the Dhamma held a council to codify his teachings. At the conclusion of this Buddhist Council, these monks who were living in monasteries in Bihar spread out throughout northern India and engaged in missionary activities.
The Expansion of Buddhism in India
Buddhism was at the height of its influence in India from around 250 BC to the middle of the first millennium AD. The great expansion of Buddhism came under its benevolent patron Emperor Asoka (268-239 BC). Historians are of the unanimous opinion that Emperor Asoka was the greatest figure in the history of Indian Buddhism after the Buddha. From his capital in Pataliputra (Modern Patna) Asoka ruled over the whole of northern and central India; more than two thirds of the sub continent and probably the largest empire that India was to see for two millennia. Being enthroned as the king of Pataliputra was evidently not good enough to become the Emperor of the vast Maurya empire. He fought a series of battles to annex all neighboring principalities and kingdoms; most of the adversaries happened to be his half brothers. Asoka’s father king Bindusara belonged to the Brahmanical faith. He had provided alms daily to about 60,000 Brahmins. King Asoka continued this practice for about four years until he embraced Buddhism. There is general agreement between Asoka’s minor Rock Edic and Sri Lanka Pali sources that his devotion to Buddhism grew gradually through his association with the Sangha. In all likelihood he embraced Buddhism in the fourth regnal year.
The Kalinga war which was fought in his ninth regnal year marked a veritable watershed in Asoka’s imperial policy. The misery and havoc which this war brought forth made him disconsolate and repentant. In his tenth regnal year he eschewed war altogether and launched Dhammavijaya or conquest by Righteousness. Dhammavijaya which commenced ten years after his consecration continued unabated until his demise 27 years later. He collected the relics of the Buddha from the original relic mounds in which they were enshrined and dispatched them to different parts of his vast empire with instructions that they should be enshrined in stupas for veneration by the Buddhists. Asoka also played a major role in the reforming and purging of the Sangha by convening a Dhamma Sangayana or a Recital of the Scriptures, presided over by Moggaliputtatissa Maha Thero.
He undertook pilgrimages to the holy sites connected with the life of the Buddha such as Lumbini, Bodh Gaya, Saranath, Kusinagar etc. and erected massive granite pillars indicative of their true identity and significance. Emperor Asoka’s greatest achievement in life as well as his everlasting legacy to the world was the dissemination of the Buddha’s ethical message not only to the frontier and neighboring countries such as Sri Lanka, but also as far beyond as Greece, Egypt, Libiya and Syria; up to a distance of six hundred “yojanas”. The introduction and spread of Buddhism in different countries of Asia in particular brought in its wake Buddhist thought which embodies not mere faith of creed but an entire culture with a world view, a scale of human values and its perception of the meaning and significance of life.
The fact that Buddhism flourished in India from the pre Christian era up to the medieval period is corroborated by ample literary, archaeological and epigraphical evidence. There were hundreds of Buddhist temples and monasteries in the kingdom of Mathura between 300 BC and 600 AD. The Saka and Kusana monarchs patronized Buddhism, the monks and their monasteries with great devotion while promoting Buddhist art especially in Mathura, Sravasti, and Saranath. Hsuan-tsang who resided in India from 630 AD to 644 AD speaks of the existence of some 115,000 Hinayana and 120,000 Mahayana monks in India at that time. Also he has stated that there were around 2,000 Hinayana and 2,500 Mahayana Monasteries in India which provided shelter, alms and education to monks.
Fa-hsian (399-411 AD) reported the existence of 20 monasteries which sheltered 2000 monks in Mathura. Buddhism flourished in the North-Western region of India in present day Pakistan from around 100 BC to 400 AD as amply evidenced by literary, archaeological and epigraphical evidence as well as unique Buddhist art, architecture and sculpture especially of the Gandhara period. The ruins of Buddhist Monasteries of North Western India provide ample proof that they were foremost among the architectural wonders of Asia. Hsuan-tsang has recorded that around 18,000 monks lived in 1,400 monasteries in Uddiyana in the Swat valley. Nalanda, the seat of the famous Buddhist University was the greatest centre of Buddhist learning in ancient India. One of the largest monastic settlements in India was Saranath in close proximity to Varanasi. Sanchi was a major centre of Buddhist monasticism, art, architecture, sculpture and culture from around 200 BC to 600 AD.
A large number of monasteries and shrines were in existence in several districts of Andhra Pradesh including those of Amarawathi and Nagarjuna Konda which had acquired great fame and acclaim throughout the then Buddhist world. A unique school of Buddhist art and culture flourished in Andra Pradesh from about 2nd century BC to medieval times. Large scale excavation of rock monasteries for the use of monks and nuns commenced around 200 BC in the mid-south west of India and continued up to the 9th century AD. There are over 1000 such rock monasteries in Maharashtra, Madya Pradesh, Gujarat and Rajasthan. According to oral tradition after the third Buddhist Council Emperor Asoka dispatched Buddhist missionaries to different parts of the then civilized world. Arahat Mahinda set out for the introduction of Buddhism to Sri Lanka, Mahadeva to Mahismandala, Rakkhita to Vanavasa, Dhamma Rakkhita to Amarankata and Mahadhammarakkhita to Maharattha. There is epigraphical evidence which confirms that Asoka established medical treatment centres for men and animals in the neighboring states such as Cholas, Pandyas Satyaputa, Keralaputa and Thambapanni. Emperor Asoka would have in all probability attempted to introduce Buddhism to the South Indian states but without much success.
However, there is sufficient literary, epigraphical and architectural evidence to establish the existence of Buddhism, even though sporadically, in several states in South India from about the 4th century AD. Hsuan-Tsang ^630-644) has observed that in the Pallava country there were around 100 monasteries with over 10,000 monks. His records indicate that he had visited the Pandya Kingdom called Malakuta and noted the existence of old monasteries which were continuously inhabited by monks. As for archaeological evidence there are numerous images of the Buddha found all over South India. Likewise, there are many Buddha images in Sivam Temples in Travancore, Pondichery and Tanjore districts. For several centuries Nagapatam continued to be a centre of Buddhism and a busy port in the Chola Kingdom.
Fa-hien the Chinese Buddhist monk who travelled extensively in India and Sri Lanka has left to posterity valuable and authentic records of his travels in the first decade of the 5th century AD. Buddhism flourished in South India in two phases; firstly, under Pallava rule from the 3rd century AD to the 7TH century AD and secondly, during the Chola period from the 9th to the 14th century AD. The Chola Kingdom with the capital in Kaveripattinam was one of the most powerful, one of the largest and flourishing kingdoms in South India. From the very inception the city had been a centre of Buddhist learning of great repute. Two great Tamil epics based on Buddhist themes, the Silappadikaram and the Manimekhalai, provide insights into Buddhist activities of an ancient Buddhist temple at Kaveripattanam called Indra Vihara.
Likewise there is ample literary and archaeological evidence to establish the existence of several Buddhist monasteries in Nagapattanam and Kanchipuram. An eminent poet of Java writing in the 14th century AD has stated that Buddhism was on the decline in South India; being battered by hostile opposition from Jainism and Hinduism. He has added that Buddhism and Vaishvanism had got so mixed up that it was difficult to distinguish one from the other. Further, he has placed on record that Buddhist Viharas were being converted to Hindu Kovils while Buddha statues were being paraded in the guise of Hindu gods. The closing years of the 14th century AD saw much damage and irreparable destruction of Buddhist shrines and monasteries in South India; the last haven of Buddhism in India.
(Next week ‘The ignominous disappearance of Buddhism from India)
Features
The significance of “Control” in foreign relations
Foreign Relations are all about “Control” particularly in the context of Relations between Major Powers such as the USA, China and India and small sovereign States such as Sri Lanka. While in the case of such relations, benefits to both parties are inevitable, the need to do so is invariably driven by the national interests of the Major Powers because their interests far outweigh those of small States. This mismatch of interests is what calls for “Control” of relations by Major Powers
The advice to Sri Lanka by Foreign Relations experts thus far has been to balance challenges arising from such Relations, not realising that the compulsions driven by the interests of Major Powers are such that balancing by itself does not have the needed capabilities to overcome the consequences arising from Major Power Rivalries; a fact evidenced by the recent Middle East war.
For instance, the need for the USA to strengthen the capabilities of the Sri Lankan Navy is driven by the strategic location of Sri Lanka since it is the gateway to the Indo-Pacific. Notwithstanding such motivations, it cannot be denied that the infrastructure provided to Sri Lanka’s Navy was handy to meet internal challenges as it was during the final stages of the Armed Conflict to destroy arsenals of the LTTE out at sea and the capacity to meet both external and internal threats to and within Sri Lanka.
Similarly, one of China’s primary interests is its Belt and Road Initiative. Towards this end, China has established a solid foot print in Sri Lanka by building and owning solid infrastructure projects for 99 years and more, if it is in China’s interest. However, although benefits from such projects cannot be denied, the open question is whether their scale was established to suit China’s interests or sought by Sri Lanka to suit Sri Lanka’s interests. For instance, the offer to build a 200,000 barrels a day Refinery by Sinopec of China has more to do with serving China’s interests, in view of the decision by the Sri Lankan Government to expand the Refinery at Sapugaskanda to 100,000 barrels a day.
In the case of India, the issues are more complex arising from Sri Lanka’s proximity to India, the cultural and historical heritage shared by both and the presence of the Tamil community in both countries. Consequently, India is extremely conscious of the need to keep a sharp eye and “Control” developments taking place in Sri Lanka in respect of Sri Lanka’s relations with Major Powers. This concern is driven by the notion that the territorial security of India is dependent on Sri Lanka’s Relations with Major Powers; a concern that arises from India’s past territorial history where the territory of India was transformed from a motley group of Princely States into one unified sub-continent and then partitioned into two Nation States under the British Raj. Consequently, the present territory of India has been in existence only since its independence from Colonial Rule in 1947. Hence, the fear of history repeating itself is driven by internal compulsions and by external interventions.
US – SRI LANKA RELATIONS
Against the background of Geopolitical interests presented above, Sri Lanka adopted the Policy of Neutrality in 2019 and this Government continues to exercise and live by its Internationally recognised principles, as it did when Sri Lanka denied landing rights to US Aircraft during the Middle East conflict. Sri Lanka’s Foreign Minister stated that Sri Lanka was “always neutral” when he met the US Assistant Secretary of State for South and Central Asian Affairs to convey Sri Lanka’s appreciation for the assistance rendered to procure fuel during the Middle East crisis and for the maritime vessels and aircraft gifted to Sri Lanka (Daily News, June 23, 2026).
In the meantime, The Island has reported that the “US declares SLN its Indo-Pacific Partner” (June 25, 2026). A statement issued by the US Embassy in Colombo quotes the Assistant Secretary of State as having stated: “Today, we announced the delivery of US satellite communication technology to the Sri Lankan Navy, our Indo-Pacific partner: This secure, real-time connection—representing a transformational upgrade for the Sri Lankan Navy-– will be available aboard their entire fleet of offshore patrol vessels…” (Ibid).
There is no doubt whatsoever that these assets would collectively boost the capabilities of the SL Navy to “strengthen maritime domain awareness, improve operational coordination, support emergency response, help interdict vessels engaged in illicit trafficking etc.” (Ibid). However, the unilateral declaration by US that the SL Navy is a “Indo-Pacific Partner” of the US has NO validity unless such a declaration has the approval of the SL Government. Furthermore, such an approval by the SL Government would compromise its Policy of Neutrality to which the country has pledged.
Therefore, the declaration should be accompanied with a caveat, that being, that the partnership should NOT extend to the entirety of the Indo-Pacific but be limited to Sri Lanka’s Exclusive Economic Zone (EEC). It is only then that the SL Government is Internationally entitled to exercise its rights as a Neutral State, namely, to protect its territory under the UN Law of the Sea. Furthermore, considering the extent of Sri Lanka’s EEC in relation to the extent of the Indian Ocean, the Partnership would be proportionate.
CHINA – SRI LANKA RELATIONS
China’s interest is to consolidate its interests in its Belt and Road Initiative. Towards this end it has attempted to exercise “Control” over Sri Lanka by offering infrastructure projects of a scale that benefits China rather than Sri Lanka as evidenced by the example of the offer by Sinopec Refinery cited above. This example demonstrate that Sri Lanka should be faulted for accepting projects offered without question and when questioned, based on local evaluations of scale to meet Sri Lankan needs as in the case of the existing Refinery at Sapugaskanda, the scale of projects become significantly less. The lesson to be learnt from this experience is that no project offered should be accepted without question in respect of its suitability to Sri Lanka in all respects, if Sri Lanka is not to become a victim of self-inflicted debt traps.
INDIA –SRI LANKA RELATIONS
How India “Controls” Sri Lanka is by making Sri Lanka politically and economically vulnerable and dependent on India, not only through physical connectivity, but also by being a handmaiden in internal political arrangements where power is devolved to Provinces that are a threat to Sri Lanka’s territorial integrity (13th Amendment) and also by focusing development that benefit the Tamil community in Sri Lanka. The end result is to keep relations between communities in Sri Lanka on the “boil”, much against the interests of Sri Lanka to function as a united Nation State.
The proposal to connect Sri Lanka with India with under-water pipelines to transfer petroleum products from the Middle East and Power Grids would make Sri Lanka vulnerable and dependent on India as Germany was with Natural Gas from Russia when Nord-Stream I and II were sabotaged. Similarly, the road access through a Land Bridge connecting India and Sri Lanka would legalize access between the two countries that today takes place illegally because of the disparity in wages and livelihoods.
Despite such possible outcomes, there is a concerted effort by individuals and a body of NGOs who are of the opinion that it is in the best interests of Sri Lanka for Sri Lanka to hitch its wagons to the rising star of India. Others are grateful to India as the first responder to Sri Lanka at times of need, mindless of the weekly destruction of Sri Lanka’s marine resources etc. caused by thousands of fishing boats from India resorting to illegal fishing practices whose value over the years are beyond assessment.
CONCLUSIION
The reason for the recent conflict in the Middle East is all about “Control” of Nation States by Major Powers in pursuit of their Geopolitical interests. The need to “Control” Sri Lanka by the US is because of Sri Lanka’s location to the Indo-Pacific and by China because Sri Lanka is a vital link to its Belt and Road Initiative. On the other hand, Relations with India are influenced and guided by India’s obsession with the sustainability of its territorial integrity because that is what makes India a Major Power. The survival of Sri Lanka in such a complex background depends on how astutely Sri Lanka protects its Policy of Neutrality.
By Neville Ladduwahetty
Features
“Sir”: A prefix or a suffix in Sri Lanka?
The word “Sir” is classically and linguistically associated with Great Britain and His Majesty’s English Language. As an esteemed prefix, it generally refers to a Knight, but very strictly speaking, that is perhaps a rather narrow and restricted synonym. While a Knight of the British Empire is the most common type of knight people encounter today, Great Britain actually has several different orders of knighthood, as well as an ancient rank that does not belong to any such order at all.
When someone is dubbed a knight in Britain and referred to as “Sir” X, Y or Z, they generally fall into one of three categories. The first is a Knight Bachelor, undoubtedly the oldest rank. This is the most common form of knighthood awarded for public service, arts, or science. In that context, one should think of Sir Elton John, Sir Paul McCartney, or Sir Ian McKellen. It is not a part of an explicit “Order”, like that of the British Empire. It is the oldest mechanical form of knighthood, dating back to the 13th century under King Henry III. The recipients are simply styled as Sir, followed by the first name, such as Sir Ian, without any post-nominal letters like KBE or OBE attached to the end of their name.
The second is a Knight Commander of the Most Excellent Order of the British Empire (KBE). This is a specific group, established relatively recently in 1917 by King George V, to fill a gap for rewarding civilian and military effort during World War I. To qualify to be called “Sir” within this specific order, a man must be appointed as a Knight Commander (KBE) or a Knight Grand Cross (GBE).
The third is a group of Chivalric Orders, the so-called Elite and Ancient Orders. Several highly exclusive, ancient orders of knighthood sit much higher in precedence than the Order of the British Empire. These include the Most Noble Order of the Garter, the pinnacle of British honours founded in 1348, and scrupulously limited to the Monarch, the Prince of Wales, and only 24 other companion members. Then there is the Most Ancient and Most Noble Order of the Thistle, the highest chivalric honour in Scotland. The last of this group is the Most Honourable Order of the Bath; typically awarded to high-ranking military officers and senior civil servants.
The Summary Rule of this entire scenario is that every Knight of the British Empire (KBE) is a British Knight, but not every British Knight is a Knight of the British Empire. If you see a modern British knight who does not have military or diplomatic ties, odds are high that they are actually a Knight Bachelor.
With reference to the title of this presentation, now for the flip side of this, as we see things in our region of the globe. In Great Britain, it is the standard form of address to refer to a Knight as Sir John, Sir Ian etc. However, in Sri Lanka, as well as in the Indian sub-continent, very often people use the word “Sir” as a suffix or a postfix to honour someone and frequently use “X Sir”; the name followed by the word “Sir” as a suffix or postfix.
It is a fascinating linguistic oddity, and Sri Lanka is definitely not alone in this, and most definitely, we are second to none in that outlook. While using “Sir” as a suffix or postfix (e. g., De Silva Sir, Nihal Sir) completely cartwheels over the standard British etiquette, where “Sir” must strictly prefix a first name. This charming practice of using it as a suffix is actually widespread across South Asia and parts of Southeast Asia. It is a classic example of dialectal crossbreeding, where local grammatical structures and cultural norms go to the extent of rewriting even the rules of the standard English as a language.
In a very broad sense, this phenomenon is very definitely seen in the Indian Subcontinent (E.g. Sri Lanka, India, Bangladesh, Nepal, Bhutan and Pakistan). This is arguably where the “Name + Sir” phenomenon is largest and perhaps even the strongest. Across Sri Lanka, India and Bangladesh, you will constantly hear people refer to superiors, teachers, or public figures as Karu Sir, Vijay Sir, Sachin Sir, Shahrukh Sir, or Ahmad Sir, etc.
Then there is the Indian “Ji” Factor: In Indian languages like Hindi or Punjabi, it is a strict cultural taboo to call an elder or a superior by their bare name. People naturally append the respectful suffix “Ji” (e. g., Gandhi-ji, Sharma-ji). It is then no surprise at all that when switching to English, the Indian mind seamlessly swaps the local suffix Ji for the English honorific Sir, thereby turning Vijay-ji into Vijay Sir.
In Hong Kong, a very specific variation of this exists within the police force and civil service. Influenced by decades of British administration, mixed with Cantonese naming customs, junior officers and the public address superiors by their surname followed by “Sir”, such as “Wong-Sir” or “Chan-Sir“. There is even a universal colloquial generic term, “Ah-Sir“, used commonly to address male police officers or teachers.
In the Philippines, while the syntax is slightly different, the sheer density of “Sir/Madam, Ma’am” usage matches that of Sri Lanka. Filipinos deeply value hierarchical courtesy. While they might say “Sir Jason“, it is incredibly common to use “Sir” almost like a pronoun or a mid-sentence suffix punctuation mark when addressing superiors, bosses, or clients, to ensure that respect is suitably maintained conscientiously.
The mismatch between British English and South/Southeast Asian English comes down to how different native cultures view status and intimacy. In South Asia, especially in Sri Lanka, there is the Linguistic Tradition of the suffix, where an extension in the nation’s own language is inserted into a word to enhance its status. In languages like Sinhala (-thuma / –mahathmaya), in Tamil (-ayyah / –avargal), and in Hindi (-ji), respect is always attached to the end of a name. It simply means that forcefully bringing a sleek word that implies social deference to the front, like Sir John, feels syntactically peculiar or even inappropriate to a native speaker of these local languages.
The “First Name Dilemma” is another type of rather quaint occurrence. In the West, calling your boss simply “John” is seen as a gesture that is egalitarian, free and open. In South Asia, calling an elder or superior by their first name feels somewhat jarringly rude. Conversely, using just “Mr Perera” can also feel too cold, official and even distant. “Perera Sir” or “Silva Sir” strikes the perfect culturally mitigatory concession, as it maintains a warm, personal connection by using the surname while also overtly and safely conveying a layer of professional public respect by adding the word “Sir” as a suffix or a postfix.
Yet for all that, it is worth noting that fundamentally, all languages are symbolic expressions of human thought and human intelligence. Whether expressed as spoken, written or sign language, all dialects are means of human communication. The type of words like “Sir” that we use in the English Language and the real context in which they are used indicate our thoughts in our human intellect. When they are used appropriately, they reflect our commitment to uninhibited respect and even admiration. While the British people and even their Monarch might feel quite a bit confused to hear someone called “Perera Sir”, right across Sri Lanka and its neighbouring nations. Yet for all that, it is simply the most natural and fusion technique to bridge and integrate traditional deference and admiration with modern expressive English.
by Dr B. J. C. Perera
Specialist Consultant Paediatrician and Honorary Senior Fellow,
Postgraduate Institute of Medicine, University of Colombo, Sri Lanka.
An independent freelance correspondent.
Features
The Murder Room
Tales of Mystery and Suspense – 8
The Murder Room gets its title from a room of that name in a museum dedicated to Victorian memorabilia, including famous murders, which are featured in that room. But the first murder in the story occurs outside, when one of the trustees, who had been against renewing the lease of the building – which would have meant the museum having to close – is set on fire when he comes to the museum late one evening to pick up the car in which he went away for weekends. This was a regular habit, and the murderer had obviously lain in wait, with a can of petrol, and set him on fire.
I took several books with me when I went to England earlier this year, but as usual I read hardly any of them, finding enough and more of interest in the shelves of those I stayed with. My first stop was at New College, where, as on several previous occasions I stayed in what is known as the Bishop’s Room, on the topmost storey of the Warden’s Lodgings. Sadly, I shall not stay there again, for my friend who has been Warden there for a decade now, Miles Young, retires this year.
The bookshelves there have much of interest though on the last couple of occasions I have concentrated on the detective stories, which Miles says are not his, but came with the house. The second I read this time was by the generally workmanlike P. D. James, whose Adam Dalgliesh is in the long line of whimsical but efficient detectives that has Hercule Poirot at its head. Though I had not been impressed by the one novel I read, featuring James’ female detective, Dalgliesh, I liked it, and this novel confirmed my affection.
The Murder Room
gets its title from a room of that name in a museum dedicated to Victorian memorabilia, including famous murders, which are featured in that room. But the first murder in the story occurs outside, when one of the trustees, who had been against renewing the lease of the building – which would have meant the museum having to close – is set on fire when he comes to the museum late one evening to pick up the car in which he went away for weekends. This was a regular habit, and the murderer had obviously lain in wait, with a can of petrol, and set him on fire.
The other two trustees, his brother and his sister, obviously benefited from his death, for they promptly renewed the lease. The employees of the museum also clearly benefited, for they had all found some sort of refuge here. These included the caretaker/cleaner, who lived in a cottage on the premises, a manager who was unpaid but used the place for his research, the receptionist, who also looked after the flat at the museum which was used by the sister, and two volunteers plus a gardener’s boy.
The caretaker, Tally, came across the fire before discovery had been intended, for an evening class everyone knew she went to on Fridays had been cancelled. On her way in she was knocked off her bicycle by a speeding car, the driver of which stopped to make sure she was safe, before speeding off again. She manages then to summon everyone else, including Dalgliesh, who had visited the museum for the first time a few days earlier, brought by a friend who relished its strange attractions.
The museum has to be closed for a few days while investigations are carried out, but in the course of them the friend brings some transatlantic visitors, and when they are in the Murder Room a chest (in which a body had been supposed to have been hidden in Victorian times) is opened, and a body found there. That murder, the autopsy indicated, had taken place around the time of the first murder.
The body was that of a girl who had attended a finishing school part-owned by the Dupayne sister. When Tally, by chance, sees the man who had knocked her down, and identifies him as a Lord who was known for his philanthropy, Dalgliesh realises that there are wheels within wheels here. The Lord confesses that he belonged to a group that met for promiscuous sex in the flat, and that he had planned to meet the girl there but she had not turned up.
Lord Martlesham, when the girl failed to appear, thought he should get away after the fire broke out. It was then that he had bumped into Tally, and his stopping to make sure she was all right indicated that he could not have been the murderer. Dalgliesh then deduced that the murderer had seen the girl at the window of the murder room, from which she must have seen the preparations for the murder. That was why she too had been killed.
Dalgliesh then has a fair idea of who the murderer was, but in waiting for proof, he leaves room for yet another murder to happen. For Tally, who had been mulling over something said on the night of the murder, asking about the petrol that caused the fire, realized that she had not mentioned petrol herself. This happened on her way back to her cottage, and not having a phone herself she goes into the museum to call, and then gets back to her cottage and locks herself in.
But then she hears her cat howling and goes out to find him strung up. She cuts him down, but when she goes back to the cottage the murderer is waiting and knocks her down. That happens in the section called The Third Victim, but this is in fact a boy on a motorbike knocked down by the speeding car of the escaping murderer. So Dalgliesh is able to effect an arrest when he turns up as summoned, and fortunately is in time to resuscitate Tally and send her to hospital.
The reason for the murder and the identity of its perpetrator are then fairly straightforward, though the background to the second murder introduces an element of loose living that contrasts with the Victorian age, or at least the image it projected – undercut though that is by the murders highlighted in the Murder Room with their sexual overtones.
And there is another louche element in the adventures of the gardener’s boy, who lives with a Major who is homosexual, though he declares, truthfully it seems, that he was not attracted at all to the boy but had given him shelter because of his vulnerability. He is generally charming, but capable of rages, in one of which he knocked down the major, though he was forgiven. He had taken shelter with Tally, who was fond of him but decided she preferred to live alone, which was why she had sent him away the day before she was attacked.
The murdered brother was a psychiatrist, and it turns out that the mysterious weekends he spent away from his London home were spent at country inns, where he took long walks to clear his mind of the demons his practice kept bringing into it. His profession also contributed to his death, in addition to his standing in the way of the museum continuing to exist, for one of his patients, connected to the murderer, had set fire to herself.
Solid plotting, with all the loose ends tied up, of incidents and the bizarre cast of characters.
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