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Saturday, June 22, 2019

Antoine Lavoisier

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Antoine-Laurent de Lavoisier
David - Portrait of Monsieur Lavoisier and His Wife.jpg
Portrait of Antoine-Laurent de Lavoisier and his wife, chemist Marie-Anne Pierrette Paulze by Jacques-Louis David
Born26 August 1743
Died8 May 1794 (aged 50)
Paris, France
Cause of deathExecution by guillotine
Resting placeCatacombs of Paris
Alma materCollège des Quatre-Nations, University of Paris
Known for
Scientific career
FieldsBiologist, chemist
Notable studentsÉleuthère Irénée du Pont
InfluencesGuillaume-François Rouelle, Étienne Condillac
Signature
Antoine Lavoisier Signature.svg

Antoine-Laurent de Lavoisier (also Antoine Lavoisier after the French Revolution; French: [ɑ̃twan lɔʁɑ̃ də lavwazje]; 26 August 1743 – 8 May 1794) was a French nobleman and chemist who was central to the 18th-century chemical revolution and who had a large influence on both the history of chemistry and the history of biology. He is widely considered in popular literature as the "father of modern chemistry".

It is generally accepted that Lavoisier's great accomplishments in chemistry stem largely from his changing the science from a qualitative to a quantitative one. Lavoisier is most noted for his discovery of the role oxygen plays in combustion. He recognized and named oxygen (1778) and hydrogen (1783), and opposed the phlogiston theory. Lavoisier helped construct the metric system, wrote the first extensive list of elements, and helped to reform chemical nomenclature. He predicted the existence of silicon (1787) and was also the first to establish that sulfur was an element (1777) rather than a compound. He discovered that, although matter may change its form or shape, its mass always remains the same.

Lavoisier was a powerful member of a number of aristocratic councils, and an administrator of the Ferme générale. The Ferme générale was one of the most hated components of the Ancien Régime because of the profits it took at the expense of the state, the secrecy of the terms of its contracts, and the violence of its armed agents. All of these political and economic activities enabled him to fund his scientific research. At the height of the French Revolution, he was charged with tax fraud and selling adulterated tobacco, and was guillotined.

Biography

Early life and education

Antoine-Laurent Lavoisier was born to a wealthy family of the nobility in Paris on 26 August 1743. The son of an attorney at the Parlement of Paris, he inherited a large fortune at the age of five upon the death of his mother. Lavoisier began his schooling at the Collège des Quatre-Nations, University of Paris (also known as the Collège Mazarin) in Paris in 1754 at the age of 11. In his last two years (1760–1761) at the school, his scientific interests were aroused, and he studied chemistry, botany, astronomy, and mathematics. In the philosophy class he came under the tutelage of Abbé Nicolas Louis de Lacaille, a distinguished mathematician and observational astronomer who imbued the young Lavoisier with an interest in meteorological observation, an enthusiasm which never left him. Lavoisier entered the school of law, where he received a bachelor's degree in 1763 and a licentiate in 1764. Lavoisier received a law degree and was admitted to the bar, but never practiced as a lawyer. However, he continued his scientific education in his spare time.

Early scientific work

Lavoisier's education was filled with the ideals of the French Enlightenment of the time, and he was fascinated by Pierre Macquer's dictionary of chemistry. He attended lectures in the natural sciences. Lavoisier's devotion and passion for chemistry were largely influenced by Étienne Condillac, a prominent French scholar of the 18th century. His first chemical publication appeared in 1764. From 1763 to 1767, he studied geology under Jean-Étienne Guettard. In collaboration with Guettard, Lavoisier worked on a geological survey of Alsace-Lorraine in June 1767. In 1764 he read his first paper to the French Academy of Sciences, France's most elite scientific society, on the chemical and physical properties of gypsum (hydrated calcium sulfate), and in 1766 he was awarded a gold medal by the King for an essay on the problems of urban street lighting. In 1768 Lavoisier received a provisional appointment to the Academy of Sciences. In 1769, he worked on the first geological map of France.

Lavoisier as a social reformer

Lavoisier conducting an experiment on respiration in the 1770s

Research benefitting the public good

While Lavoisier is commonly known for his contributions to the sciences, he also dedicated a significant portion of his fortune and work toward benefitting the public. Lavoisier was a humanitarian—he cared deeply about the people in his country and often concerned himself with improving the livelihood of the population by agriculture, industry, and the sciences. The first instance of this occurred in 1765, when he submitted an essay on improving urban street lighting to the French Academy of Sciences.

Three years later in 1768, he focused on a new project to design an aqueduct. The goal was to bring water from the river Yvette into Paris so that the citizens could have clean drinking water. But, since the construction never commenced, he instead turned his focus to purifying the water from the Seine. This was the project that interested Lavoisier in the chemistry of water and public sanitation duties.

He additionally was interested in air quality, and spent some time studying the health risks associated with gunpowder's effect on the air. In 1772, he performed a study on how to reconstruct the Hôtel-Dieu hospital, after it had been damaged by fire, in a way that would allow proper ventilation and clean air throughout.

At the time, the prisons in Paris were known to be largely unlivable and the prisoners' treatment inhumane. Lavoisier took part in investigations in 1780 (and again in 1791) on the hygiene in prisons and had made suggestions to improve living conditions, suggestions which were largely ignored.

Once a part of the Academy, Lavoisier also held his own competitions to push the direction of research towards bettering the public and his own work. One such project he proposed in 1793 was to better public health on the "insalubrious arts".

Sponsorship of the sciences

Lavoisier had a vision of public education having roots in "scientific sociability" and philanthropy.

Lavoisier gained a vast majority of his income through buying stock in the General Farm, which allowed him to work on science full-time, live comfortably, and allowed him to contribute financially to better the community. (It would also contribute to his demise during the Reign of Terror many years later.)

It was very difficult to secure public funding for the sciences at the time, and additionally not very financially profitable for the average scientist, so Lavoisier used his wealth to open a very expensive and sophisticated laboratory in France so that aspiring scientists could study without the barriers of securing funding for their research.

He also pushed for public education in the sciences. He founded two organizations, Lycée [fr] and Musée des Arts et Métiers, which were created to serve as educational tools for the public. Funded by the wealthy and noble, the Lycée regularly taught courses to the public beginning in 1793.

Ferme générale and marriage

Portrait of Lavoisier explaining to his wife the result of his experiments on air by Ernest Board
 
At the age of 26, around the time he was elected to the Academy of Sciences, Lavoisier bought a share in the Ferme générale, a tax farming financial company which advanced the estimated tax revenue to the royal government in return for the right to collect the taxes. On behalf of the Ferme générale Lavoisier commissioned the building of a wall around Paris so that customs duties could be collected from those transporting goods into and out of the city. His participation in the collection of its taxes did not help his reputation when the Reign of Terror began in France, as taxes and poor government reform were the primary motivators during the French Revolution. 

Lavoisier consolidated his social and economic position when, in 1771 at age 28, he married Marie-Anne Pierrette Paulze, the 13-year-old daughter of a senior member of the Ferme générale. She was to play an important part in Lavoisier's scientific career—notably, she translated English documents for him, including Richard Kirwan's Essay on Phlogiston and Joseph Priestley's research. In addition, she assisted him in the laboratory and created many sketches and carved engravings of the laboratory instruments used by Lavoisier and his colleagues for their scientific works. Madame Lavoisier edited and published Antoine's memoirs (whether any English translations of those memoirs have survived is unknown as of today) and hosted parties at which eminent scientists discussed ideas and problems related to chemistry.

A portrait of Antoine and Marie-Anne Lavoisier was painted by the famed artist Jacques-Louis David. Completed in 1788 on the eve of the Revolution, the painting was denied a customary public display at the Paris Salon for fear that it might inflame anti-aristocratic passions.

For three years following his entry into the Ferme générale, Lavoisier's scientific activity diminished somewhat, for much of his time was taken up with official Ferme générale business. He did, however, present one important memoir to the Academy of Sciences during this period, on the supposed conversion of water into earth by evaporation. By a very precise quantitative experiment Lavoisier showed that the "earthy" sediment produced after long-continued reflux heating of water in a glass vessel was not due to a conversion of the water into earth but rather to the gradual disintegration of the inside of the glass vessel produced by the boiling water. He also attempted to introduce reforms in the French monetary and taxation system to help the peasants.

Adulteration of tobacco

The Farmers General held a monopoly of the production, import and sale of tobacco in France, and the taxes they levied on tobacco brought revenues of 30 million livres a year. This revenue began to fall because of a growing black market in tobacco that was smuggled and adulterated, most commonly with ash and water. Lavoisier devised a method of checking whether ash had been mixed in with tobacco: "When a spirit of vitriol, aqua fortis or some other acid solution is poured on ash, there is an immediate very intense effervescent reaction, accompanied by an easily detected noise." Lavoisier also noticed that the addition of a small amount of ash improved the flavour of tobacco. Of one vendor selling adulterated goods he wrote "His tobacco enjoys a very good reputation in the province... the very small proportion of ash that is added gives it a particularly pungent flavour that consumers look for. Perhaps the Farm could gain some advantage by adding a bit of this liquid mixture when the tobacco is fabricated." Lavoisier also found that while adding a lot of water to bulk the tobacco up would cause it to ferment and smell bad, the addition of a very small amount improved the product. Thereafter the factories of the Farmers General added, as he recommended, a consistent 6.3% of water by volume to the tobacco they processed. To allow for this addition, the Farmers General delivered to retailers seventeen ounces of tobacco while only charging for sixteen. To ensure that only these authorised amounts were added, and to exclude the black market, Lavoisier saw to it that a watertight system of checks, accounts, supervision and testing made it very difficult for retailers to source contraband tobacco or to improve their profits by bulking it up. He was energetic and rigorous in implementing this, and the systems he introduced were deeply unpopular with the tobacco retailers across the country. This unpopularity was to have consequences for him during the French Revolution.

Royal Commission on Agriculture

Lavoisier urged the establishment of a Royal Commission on Agriculture. He then served as its Secretary and spent considerable sums of his own money in order to improve the agricultural yields in the Sologne, an area where farmland was of poor quality. The humidity of the region often led to a blight of the rye harvest, causing outbreaks of ergotism among the population. In 1788 Lavoisier presented a report to the Commission detailing ten years of efforts on his experimental farm to introduce new crops and types of livestock. His conclusion was that despite the possibilities of agricultural reforms, the tax system left tenant farmers with so little that it was unrealistic to expect them to change their traditional practices.

Gunpowder Commission

Éleuthère Irénée du Pont (right) and mentor Antoine Lavoisier
 
Lavoisier's researches on combustion were carried out in the midst of a very busy schedule of public and private duties, especially in connection with the Ferme Générale. There were also innumerable reports for and committees of the Academy of Sciences to investigate specific problems on order of the royal government. Lavoisier, whose organizing skills were outstanding, frequently landed the task of writing up such official reports. In 1775 he was made one of four commissioners of gunpowder appointed to replace a private company, similar to the Ferme Générale, which had proved unsatisfactory in supplying France with its munitions requirements. As a result of his efforts, both the quantity and quality of French gunpowder greatly improved, and it became a source of revenue for the government. His appointment to the Gunpowder Commission brought one great benefit to Lavoisier's scientific career as well. As a commissioner, he enjoyed both a house and a laboratory in the Royal Arsenal. Here he lived and worked between 1775 and 1792. 

Lavoisier was a formative influence in the formation of the Du Pont gunpowder business because he trained Éleuthère Irénée du Pont, its founder, on gunpowder-making in France; the latter said that the Du Pont gunpowder mills "would never have been started but for his kindness to me."

During the Revolution

In June 1791 Lavoisier made a loan of 71,000 livres to Pierre Samuel du Pont de Nemours to buy a printing works so that du Pont could publish a newspaper, La Correspondance Patriotique. The plan was for this to include both reports of debates in the National Constituent Assembly as well as papers from the Academy of Sciences. The revolution quickly disrupted the elder du Pont's first newspaper, but his son E.I. du Pont soon launched Le Republicain and published Lavoisier's latest chemistry texts. Lavoisier also chaired the commission set up to establish a uniform system of weights and measures which in March 1791 recommended the adoption of the metric system. The new system of weights and measures was adopted by the Convention on 1 August 1793. Lavoisier himself was removed from the commission on weights and measures on 23 December 1793, together with Laplace and several other members, for political reasons. One of his last major works was a proposal to the National Convention for the reform of French education. He also intervened on behalf of a number of foreign-born scientists including mathematician Joseph Louis Lagrange, helping to exempt them from a mandate stripping all foreigners of possessions and freedom.

Final days and execution

Lavoisier, by Jacques-Léonard Maillet, ca 1853, among culture heroes in the Louvre's Cour Napoléon
 
As the French Revolution gained momentum, attacks mounted on the deeply unpopular Ferme générale, and it was eventually abolished in March 1791. In 1792 Lavoisier was forced to resign from his post on the Gunpowder Commission and to move from his house and laboratory at the Royal Arsenal. On 8 August 1793, all the learned societies, including the Academy of Sciences, were suppressed at the request of Abbé Grégoire.

On 24 November 1793, the arrest of all the former tax farmers was ordered. Lavoisier and the other Farmers General faced nine accusations of defrauding the state of money owed to it, and of adding water to tobacco before selling it. Lavoisier drafted their defence, refuting the financial accusations, reminding the court of how they had maintained a consistently high quality of tobacco. The court was however inclined to believe that by condemning them and seizing their goods, it would recover huge sums for the state. Lavoisier was convicted and guillotined on 8 May 1794 in Paris, at the age of 50, along with his 27 co-defendants.

According to a (probably apocryphal) story, the appeal to spare his life so that he could continue his experiments was cut short by the judge, Coffinhal: "La République n'a pas besoin de savants ni de chimistes; le cours de la justice ne peut être suspendu." ("The Republic has no need of scientists or chemists; the course of justice cannot be delayed.") Lavoisier was convicted with summary justice of having plundered the people and the treasury of France, of having adulterated the nation's tobacco with water, and of having supplied the enemies of France with huge sums of money from the national treasury. 

Lavoisier's importance to science was expressed by Lagrange who lamented the beheading by saying: "Il ne leur a fallu qu'un moment pour faire tomber cette tête, et cent années peut-être ne suffiront pas pour en reproduire une semblable." ("It took them only an instant to cut off this head, and one hundred years might not suffice to reproduce its like.")

Post-mortem

A year and a half after his death, Lavoisier was exonerated by the French government. During the White Terror, his belongings were delivered to his widow. A brief note was included, reading "To the widow of Lavoisier, who was falsely convicted".

About a century after his death, a statue of Lavoisier was erected in Paris. It was later discovered that the sculptor had not actually copied Lavoisier's head for the statue, but used a spare head of the Marquis de Condorcet, the Secretary of the Academy of Sciences during Lavoisier's last years. Lack of money prevented alterations from being made. The statue was melted down during the Second World War and has not been replaced. One of the main "lycées" (high schools) in Paris and a street in the 8th arrondissement are named after Lavoisier, and statues of him are found on the Hôtel de Ville and on the façade of the Cour Napoléon of the Louvre. His name is one of the 72 names of eminent French scientists, engineers and mathematicians inscribed on the Eiffel Tower as well as on buildings around Killian Court at MIT in Cambridge, MA.

Contributions to chemistry

Oxygen theory of combustion

Antoine Lavoisier's phlogiston experiment. Engraving by Mme Lavoisier in the 1780s taken from Traité élémentaire de chimie (Elementary treatise on chemistry)
 
During late 1772 Lavoisier turned his attention to the phenomenon of combustion, the topic on which he was to make his most significant contribution to science. He reported the results of his first experiments on combustion in a note to the Academy on 20 October, in which he reported that when phosphorus burned, it combined with a large quantity of air to produce acid spirit of phosphorus, and that the phosphorus increased in weight on burning. In a second sealed note deposited with the Academy a few weeks later (1 November) Lavoisier extended his observations and conclusions to the burning of sulfur and went on to add that "what is observed in the combustion of sulfur and phosphorus may well take place in the case of all substances that gain in weight by combustion and calcination: and I am persuaded that the increase in weight of metallic calces is due to the same cause."

Joseph Black's "fixed air"

During 1773 Lavoisier determined to review thoroughly the literature on air, particularly "fixed air," and to repeat many of the experiments of other workers in the field. He published an account of this review in 1774 in a book entitled Opuscules physiques et chimiques (Physical and Chemical Essays). In the course of this review he made his first full study of the work of Joseph Black, the Scottish chemist who had carried out a series of classic quantitative experiments on the mild and caustic alkalies. Black had shown that the difference between a mild alkali, for example, chalk (CaCO3), and the caustic form, for example, quicklime (CaO), lay in the fact that the former contained "fixed air," not common air fixed in the chalk, but a distinct chemical species, now understood to be carbon dioxide (CO2), which was a constituent of the atmosphere. Lavoisier recognized that Black's fixed air was identical with the air evolved when metal calces were reduced with charcoal and even suggested that the air which combined with metals on calcination and increased the weight might be Black's fixed air, that is, CO2.

Joseph Priestley

Joseph Priestley, an English chemist known for isolating oxygen, which he termed "dephlogisticated air"
 
In the spring of 1774 Lavoisier carried out experiments on the calcination of tin and lead in sealed vessels, the results of which conclusively confirmed that the increase in weight of metals in combustion was due to combination with air. But the question remained about whether it was combination with common atmospheric air or with only a part of atmospheric air. In October the English chemist Joseph Priestley visited Paris, where he met Lavoisier and told him of the air which he had produced by heating the red calx of mercury with a burning glass and which had supported combustion with extreme vigor. Priestley at this time was unsure of the nature of this gas, but he felt that it was an especially pure form of common air. Lavoisier carried out his own researches on this peculiar substance. The result was his memoir On the Nature of the Principle Which Combines with Metals during Their Calcination and Increases Their Weight, read to the Academy on 26 April 1775 (commonly referred to as the Easter Memoir). In the original memoir Lavoisier showed that the mercury calx was a true metallic calx in that it could be reduced with charcoal, giving off Black's fixed air in the process. When reduced without charcoal, it gave off an air which supported respiration and combustion in an enhanced way. He concluded that this was just a pure form of common air, and that it was the air itself "undivided, without alteration, without decomposition" which combined with metals on calcination. 

After returning from Paris, Priestley took up once again his investigation of the air from mercury calx. His results now showed that this air was not just an especially pure form of common air but was "five or six times better than common air, for the purpose of respiration, inflammation, and ... every other use of common air." He called the air dephlogisticated air, as he thought it was common air deprived of its phlogiston. Since it was therefore in a state to absorb a much greater quantity of phlogiston given off by burning bodies and respiring animals, the greatly enhanced combustion of substances and the greater ease of breathing in this air were explained.

Pioneer of stoichiometry

Lavoisier's researches included some of the first truly quantitative chemical experiments. He carefully weighed the reactants and products of a chemical reaction in a sealed glass vessel so that no gases could escape, which was a crucial step in the advancement of chemistry. In 1774, he showed that, although matter can change its state in a chemical reaction, the total mass of matter is the same at the end as at the beginning of every chemical change. Thus, for instance, if a piece of wood is burned to ashes, the total mass remains unchanged if gaseous reactants and products are included. Lavoisier's experiments supported the law of conservation of mass. In France it is taught as Lavoisier's Law and is paraphrased from a statement in his "Traité Élémentaire de Chimie" to "Rien ne se perd, rien ne se crée, tout se transforme." ("Nothing is lost, nothing is created, everything is transformed."). Mikhail Lomonosov (1711–1765) had previously expressed similar ideas in 1748 and proved them in experiments; others whose ideas pre-date the work of Lavoisier include Jean Rey (1583–1645), Joseph Black (1728–1799), and Henry Cavendish (1731–1810).

Chemical nomenclature

Lavoisier, together with Louis-Bernard Guyton de Morveau, Claude-Louis Berthollet, and Antoine François de Fourcroy, submitted a new program for the reforms of chemical nomenclature to the Academy in 1787, for there was virtually no rational system of chemical nomenclature at this time. This work, titled Méthode de nomenclature chimique (Method of Chemical Nomenclature, 1787), introduced a new system which was tied inextricably to Lavoisier's new oxygen theory of chemistry. The Classical elements of earth, air, fire, and water were discarded, and instead some 55 substances which could not be decomposed into simpler substances by any known chemical means were provisionally listed as elements. The elements included light; caloric (matter of heat); the principles of oxygen, hydrogen, and azote (nitrogen); carbon; sulfur; phosphorus; the yet unknown "radicals" of muriatic acid (hydrochloric acid), boric acid, and "fluoric" acid; 17 metals; 5 earths (mainly oxides of yet unknown metals such as magnesia, barite, and strontia); three alkalies (potash, soda, and ammonia); and the "radicals" of 19 organic acids. The acids, regarded in the new system as compounds of various elements with oxygen, were given names which indicated the element involved together with the degree of oxygenation of that element, for example sulfuric and sulfurous acids, phosphoric and phosphorous acids, nitric and nitrous acids, the "ic" termination indicating acids with a higher proportion of oxygen than those with the "ous" ending. Similarly, salts of the "ic" acids were given the terminal letters "ate," as in copper sulfate, whereas the salts of the "ous" acids terminated with the suffix "ite," as in copper sulfite. The total effect of the new nomenclature can be gauged by comparing the new name "copper sulfate" with the old term "vitriol of Venus." Lavoisier's new nomenclature spread throughout Europe and to the United States and became common use in the field of chemistry. This marked the beginning of the anti-phlogistic approach to the field.

Chemical revolution and opposition

Antoine Lavoisier is commonly cited as a central contributor to the chemical revolution. His precise measurements and meticulous keeping of balance sheets throughout his experiment were vital to the wide spread acceptance of the law of conservation of mass. His introduction of new terminology, a binomial system modeled after that of Linnaeus, also helps to mark the dramatic changes in the field which are referred to generally as the chemical revolution. Lavoisier encountered much opposition in trying to change the field, especially from British phlogistic scientists. Joseph Priestley, Richard Kirwan, James Keir, and William Nicholson, among others, argued that quantification of substances did not imply conservation of mass. Rather than reporting factual evidence, opposition claimed Lavoisier was misinterpreting the implications of his research. One of Lavoisier's allies, Jean Baptiste Biot, wrote of Lavoisier's methodology, "one felt the necessity of linking accuracy in experiments to rigor of reasoning." His opposition argued that precision in experimentation did not imply precision in inferences and reasoning. Despite opposition, Lavoisier continued to use precise instrumentation to convince other chemists of his conclusions, often results to five to eight decimal places. Nicholson, who estimated that only three of these decimal places were meaningful, stated:
If it be denied that these results are pretended to be true in the last figures, I must beg leave to observe, that these long rows of figures, which in some instances extend to a thousand times the nicety of experiment, serve only to exhibit a parade which true science has no need of: and, more than this, that when the real degree of accuracy in experiments is thus hidden from our contemplation, we are somewhat disposed to doubt whether the exactitude scrupuleuse of the experiments be indeed such as to render the proofs de l'ordre demonstratif.

Notable works

Lavoisier's Laboratory, Musée des Arts et Métiers, Paris

Easter memoir

The "official" version of Lavoisier's Easter Memoir appeared in 1778. In the intervening period Lavoisier had ample time to repeat some of Priestley's latest experiments and perform some new ones of his own. In addition to studying Priestley's dephlogisticated air, he studied more thoroughly the residual air after metals had been calcined. He showed that this residual air supported neither combustion nor respiration and that approximately five volumes of this air added to one volume of the dephlogisticated air gave common atmospheric air. Common air was then a mixture of two distinct chemical species with quite different properties. Thus when the revised version of the Easter Memoir was published in 1778, Lavoisier no longer stated that the principle which combined with metals on calcination was just common air but "nothing else than the healthiest and purest part of the air" or the "eminently respirable part of the air". The same year he coined the name oxygen for this constituent of the air, from the Greek words meaning "acid former". He was struck by the fact that the combustion products of such nonmetals as sulfur, phosphorus, charcoal, and nitrogen were acidic. He held that all acids contained oxygen and that oxygen was therefore the acidifying principle.

Dismantling phlogiston theory

Lavoisier's chemical research between 1772 and 1778 was largely concerned with developing his own new theory of combustion. In 1783 he read to the academy his paper entitled Réflexions sur le phlogistique (Reflections on Phlogiston), a full-scale attack on the current phlogiston theory of combustion. That year Lavoisier also began a series of experiments on the composition of water which were to prove an important capstone to his combustion theory and win many converts to it. Many investigators had been experimenting with the combination of Henry Cavendish's inflammable air, which Lavoisier termed hydrogen (Greek for "water-former"), with dephlogisticated air (oxygen) by electrically sparking mixtures of the gases. All of the researchers noted the production of water, but all interpreted the reaction in varying ways within the framework of the phlogiston theory. In cooperation with mathematician Pierre Simon de Laplace, Lavoisier synthesized water by burning jets of hydrogen and oxygen in a bell jar over mercury. The quantitative results were good enough to support the contention that water was not an element, as had been thought for over 2,000 years, but a compound of two gases, hydrogen and oxygen. The interpretation of water as a compound explained the inflammable air generated from dissolving metals in acids (hydrogen produced when water decomposes) and the reduction of calces by inflammable air (combination of gas from calx with oxygen to form water).

Despite these experiments, Lavoisier's antiphlogistic approach remained unaccepted by many other chemists. Lavoisier labored to provide definitive proof of the composition of water, attempting to use this in support of his theory. Working with Jean-Baptiste Meusnier, Lavoisier passed water through a red-hot iron gun barrel, allowing the oxygen to form an oxide with the iron and the hydrogen to emerge from the end of the pipe. He submitted his findings of the composition of water to the Académie des Sciences in April 1784, reporting his figures to eight decimal places. Opposition responded to this further experimentation by stating that Lavoisier continued to draw the incorrect conclusions, and that his experiment demonstrated the displacement of phlogiston from iron by the combination of water with the metal. Lavoisier developed a new apparatus which utilized a pneumatic trough, a set of balances, a thermometer, and a barometer, all calibrated carefully. Thirty savants were invited to witness the decomposition and synthesis of water using this apparatus, convincing many who attended of the correctness of Lavoisier's theories. This demonstration established water as a compound of oxygen and hydrogen with great certainty for those who viewed it. The dissemination of the experiment, however, proved subpar, as it lacked the details to properly display the amount of precision taken in the measurements. The paper ended with a hasty statement that the experiment was "more than sufficient to lay hold of the certainty of the proposition" of the composition of water and stated that the methods used in the experiment would unite chemistry with the other physical sciences and advance discoveries.

Elementary Treatise of Chemistry

Lavoisier and Berthollet, Chimistes Celebres, Liebig's Extract of Meat Company Trading Card, 1929
 
Lavoisier employed the new nomenclature in his Traité élémentaire de chimie (Elementary Treatise on Chemistry), published in 1789. This work represents the synthesis of Lavoisier's contribution to chemistry and can be considered the first modern textbook on the subject. The core of the work was the oxygen theory, and the work became a most effective vehicle for the transmission of the new doctrines. It presented a unified view of new theories of chemistry, contained a clear statement of the law of conservation of mass, and denied the existence of phlogiston. This text clarified the concept of an element as a substance that could not be broken down by any known method of chemical analysis, and presented Lavoisier's theory of the formation of chemical compounds from elements. It remains a classic in the history of science. While many leading chemists of the time refused to accept Lavoisier's new ideas, demand for Traité élémentaire as a textbook in Edinburgh was sufficient to merit translation into English within about a year of its French publication. In any event, the Traité élémentaire was sufficiently sound to convince the next generation.

Physiological work

Lavoisier (wearing goggles) operates his solar furnace to prevent contamination from combustion products.
 
The relationship between combustion and respiration had long been recognized from the essential role which air played in both processes. Lavoisier was almost obliged, therefore, to extend his new theory of combustion to include the area of respiration physiology. His first memoirs on this topic were read to the Academy of Sciences in 1777, but his most significant contribution to this field was made in the winter of 1782/1783 in association with Laplace. The result of this work was published in a memoir, "On Heat." Lavoisier and Laplace designed an ice calorimeter apparatus for measuring the amount of heat given off during combustion or respiration. The outer shell of the calorimeter was packed with snow, which melted to maintain a constant temperature of 0 °C around an inner shell filled with ice. By measuring the quantity of carbon dioxide and heat produced by confining a live guinea pig in this apparatus, and by comparing the amount of heat produced when sufficient carbon was burned in the ice calorimeter to produce the same amount of carbon dioxide as that which the guinea pig exhaled, they concluded that respiration was in fact a slow combustion process. Lavoisier stated, "la respiration est donc une combustion," that is, respiratory gas exchange is a combustion, like that of a candle burning.

This continuous slow combustion, which they supposed took place in the lungs, enabled the living animal to maintain its body temperature above that of its surroundings, thus accounting for the puzzling phenomenon of animal heat. Lavoisier continued these respiration experiments in 1789–1790 in cooperation with Armand Seguin. They designed an ambitious set of experiments to study the whole process of body metabolism and respiration using Seguin as a human guinea pig in the experiments. Their work was only partially completed and published because of the disruption of the Revolution; but Lavoisier's pioneering work in this field served to inspire similar research on physiological processes for generations to come.

Legacy

Antoine-Laurent Lavoisier by Jules Dalou 1866
 
Lavoisier's fundamental contributions to chemistry were a result of a conscious effort to fit all experiments into the framework of a single theory. He established the consistent use of the chemical balance, used oxygen to overthrow the phlogiston theory, and developed a new system of chemical nomenclature which held that oxygen was an essential constituent of all acids (which later turned out to be erroneous).

Lavoisier also did early research in physical chemistry and thermodynamics in joint experiments with Laplace. They used a calorimeter to estimate the heat evolved per unit of carbon dioxide produced, eventually finding the same ratio for a flame and animals, indicating that animals produced energy by a type of combustion reaction. 

Lavoisier also contributed to early ideas on composition and chemical changes by stating the radical theory, believing that radicals, which function as a single group in a chemical process, combine with oxygen in reactions. He also introduced the possibility of allotropy in chemical elements when he discovered that diamond is a crystalline form of carbon

He was also responsible for the construction of the gasometer, an expensive instrument he used at his demonstrations. While he used his gasometer exclusively for these, he also created smaller, cheaper, more practical gasometers that worked with a sufficient degree of precision that more chemists could recreate.

He was essentially a theorist, and his great merit lay in his capacity to take over experimental work that others had carried out—without always adequately recognizing their claims—and by a rigorous logical procedure, reinforced by his own quantitative experiments, expounding the true explanation of the results. He completed the work of Black, Priestley and Cavendish, and gave a correct explanation of their experiments.

Overall, his contributions are considered the most important in advancing chemistry to the level reached in physics and mathematics during the 18th century.

Awards and honours

During his lifetime, Lavoisier was awarded a gold medal by the King of France for his work on urban street lighting (1766), and was appointed to the French Academy of Sciences (1768).

Lavoisier's work was recognized as an International Historic Chemical Landmark by the American Chemical Society, Académie des sciences de L'institut de France and the Société Chimique de France in 1999. Antoine Laurent Lavoisier's Louis 1788 publication entitled Méthode de Nomenclature Chimique, published with colleagues Louis-Bernard Guyton de Morveau, Claude Louis Berthollet, and Antoine François, comte de Fourcroy, was honored by a Citation for Chemical Breakthrough Award from the Division of History of Chemistry of the American Chemical Society, presented at the Académie des Sciences (Paris) in 2015.

A number of Lavoisier Medals have been named and given in Lavoisier's honour, by organizations including the Société chimique de France, the International Society for Biological Calorimetry, and the DuPont company.

Selected writings

The work of Lavoisier was translated in Japan in the 1840s, through the process of Rangaku. Page from Udagawa Yōan's 1840 Seimi Kaisō

In translation

  1. "Experiments on the Respiration of Animals, and on the Changes effected on the Air in passing through their Lungs." (Read to the Académie des Sciences, 3 May 1777)
  2. "On the Combustion of Candles in Atmospheric Air and in Dephlogistated Air." (Communicated to the Académie des Sciences, 1777)
  3. "On the Combustion of Kunckel's Phosphorus."
  4. "On the Existence of Air in the Nitrous Acid, and on the Means of decomposing and recomposing that Acid."
  5. "On the Solution of Mercury in Vitriolic Acid."
  6. "Experiments on the Combustion of Alum with Phlogistic Substances, and on the Changes effected on Air in which the Pyrophorus was burned."
  7. "On the Vitriolisation of Martial Pyrites."
  8. "General Considerations on the Nature of Acids, and on the Principles of which they are composed."
  9. "On the Combination of the Matter of Fire with Evaporable Fluids; and on the Formation of Elastic Aëriform Fluids."
  • “Reflections on Phlogiston”, translation by Nicholas W. Best of “Réflexions sur le phlogistique, pour servir de suite à la théorie de la combustion et de la calcination” (read to the Académie Royale des Sciences over two nights, 28 June and 13 July 1783). Published in two parts:
  1. Best, Nicholas W. (2015). "Lavoisier's "Reflections on phlogiston" I: Against phlogiston theory". Foundations of Chemistry. 17 (2): 361–378. doi:10.1007/s10698-015-9220-5.
  2. Best, Nicholas W. (2016). "Lavoisier's "Reflections on phlogiston" II: On the nature of heat". Foundations of Chemistry. 18 (1): 3–13. doi:10.1007/s10698-015-9236-x.

History of Buddhism in India

From Wikipedia, the free encyclopedia

Indian Buddhists
Sanchi Stupa from Eastern gate, Madhya Pradesh.jpg
The Great Stupa at Sanchi, located in Sanchi, Madhya Pradesh is a Buddhist shrine in India
Total population
8,442,972 (0.70%) in 2011
Regions with significant populations
Maharashtra · West Bengal · Madhya Pradesh · Uttar Pradesh · Sikkim · Arunachal Pradesh · Jammu and Kashmir · Tripura · Karnataka
Languages
Marathi • Hindi • Bengali • Sikkimese • Tibetan • Kannada

The Mahabodhi Temple, a UNESCO World Heritage Site, is one of the four holy sites related to the life of the Lord Buddha, and particularly to the attainment of Enlightenment. The first temple was built by The Indian Emperor Ashoka in the 3rd century BC, and the present temple dates from the 5th century or 6th century AD. It is one of the earliest Buddhist temples built entirely in brick, still standing in India, from the late Gupta period.
 
Rock-cut Lord --Buddha-- Statue at Bojjanakonda near Anakapalle of Visakhapatnam dist in AP
 
Ancient Buddhist monasteries near Dhamekh Stupa Monument Site, Sarnath
 
Devotees performing puja at one of the Buddhist caves in Ellora Caves.
 
Buddhism is a world religion, which arose in and around the ancient Kingdom of Magadha (now in Bihar, India), and is based on the teachings of Siddhārtha Gautama who was deemed a "Buddha" ("Awakened One"). Buddhism spread outside of Magadha starting in the Buddha's lifetime.

With the reign of the Buddhist Mauryan Emperor Ashoka, the Buddhist community split into two branches: the Mahāsāṃghika and the Sthaviravāda, each of which spread throughout India and split into numerous sub-sects. In modern times, two major branches of Buddhism exist: the Theravāda in Sri Lanka and Southeast Asia, and the Mahāyāna throughout the Himalayas and East Asia. The Buddhist tradition of Vajrayana is sometimes classified as a part of Mahāyāna Buddhism, but some scholars consider it to be a different branch altogether.

The practice of Buddhism as a distinct and organized religion lost influence after the Gupta reign (c.7th century CE), and declined from the land of its origin in around 13th century, but not without leaving a significant impact. Except for Himalayan region and south India, Buddhism almost became extinct in India after the arrival of Islam in late 12th century. Buddhism is still practiced in the Himalayan areas such as Sikkim, Ladakh, Arunachal Pradesh, the Darjeeling hills in West Bengal, and the Lahaul and Spiti areas of upper Himachal Pradesh. According to the 2011 census, Buddhists make up 0.7% of India's population, or 8.4 million individuals. Traditional Buddhists are 13% and Navayana Buddhists (Converted or Neo-Buddhists) comprise more than 87% of Indian Buddhist community according to 2011 Census of India.

Siddhārtha Gautama

Buddha was born in Lumbini, in Nepal, to a Kapilvastu head of the Shakya republic named Suddhodana. He employed sramana practices in a specific way, denouncing extreme asceticism and sole concentration-meditation, which were sramanic practices. Instead he propagated a Middle Way between the extremes of self-indulgence and self-mortification, in which self-restraint and compassion are central elements. 

According to tradition, as recorded in the Pali Canon and the Agamas, Siddhārtha Gautama attained awakening sitting under a pipal tree, now known as the Bodhi tree in Bodh Gaya, India. Gautama referred to himself as the tathagata, the "thus-gone"; the developing tradition later regarded him to be as a Samyaksambuddha, a "Perfectly Self-Awakened One." According to tradition, he found patronage in the ruler of Magadha, emperor Bimbisāra. The emperor accepted Buddhism as personal faith and allowed the establishment of many Buddhist "Vihāras." This eventually led to the renaming of the entire region as Bihar.

According to tradition, in the Deer Park in Sarnath near Vārāṇasī in northern India, Buddha set in motion the Wheel of Dharma by delivering his first sermon to the group of five companions with whom he had previously sought liberation. They, together with the Buddha, formed the first Saṅgha, the company of Buddhist monks, and hence, the first formation of Triple Gem (Buddha, Dharma and Sangha) was completed. 

For the remaining years of his life, the Buddha is said to have travelled in the Gangetic Plain of Northern India and other regions. 

Buddha died in Kushinagar, Uttar Pradesh.

Buddhists

Followers of Buddhism, called Buddhists in English, referred to themselves as Saugata. Other terms were Sakyans or Sakyabhiksu in ancient India. Sakyaputto was another term used by Buddhists, as well as Ariyasavako and Jinaputto. Buddhist scholar Donald S. Lopez states they also used the term Bauddha. The scholar Richard Cohen in his discussion about the 5th-century Ajanta Caves, states that Bauddha is not attested therein, and was used by outsiders to describe Buddhists, except for occasional use as an adjective.

Buddhist movements

The Sattapanni caves of Rajgir served as the location for the First Buddhist Council.
 
The Northern gateway to the great Stupa of Sanchi.
 
Gurubhaktulakonda Buddhist Monastery Remnants at Ramatheertham
 
The Buddha did not appoint any successor, and asked his followers to work toward liberation following the instructions he had left. The teachings of the Buddha existed only in oral traditions. The Sangha held a number of Buddhist councils in order to reach consensus on matters of Buddhist doctrine and practice.
  1. Mahākāśyapa, a disciple of the Buddha, presided over the first Buddhist council held at Rājagṛha. Its purpose was to recite and agree on the Buddha's actual teachings and on monastic discipline. Some scholars consider this council fictitious.
  2. The Second Buddhist Council is said to have taken place at Vaiśālī. Its purpose was to deal with questionable monastic practices like the use of money, the drinking of palm wine, and other irregularities; the council declared these practices unlawful.
  3. What is commonly called the Third Buddhist Council was held at Pāṭaliputra, and was allegedly called by Emperor Aśoka in the 3rd century BCE. Organized by the monk Moggaliputta Tissa, it was held in order to rid the sangha of the large number of monks who had joined the order because of its royal patronage. Most scholars now believe this council was exclusively Theravada, and that the dispatch of missionaries to various countries at about this time was nothing to do with it.
  4. What is often called the Fourth Buddhist council is generally believed to have been held under the patronage of Emperor Kaniṣka at Jālandhar in Kashmir, though the late Monseigneur Professor Lamotte considered it fictitious. It is generally believed to have been a council of the Sarvastivāda school.

Early Buddhism Schools

The Early Buddhist Schools were the various schools in which pre-sectarian Buddhism split in the first few centuries after the passing away of the Buddha (in about the 5th century BCE). The earliest division was between the majority Mahāsāṃghika and the minority Sthaviravāda. Some existing Buddhist traditions follow the vinayas of early Buddhist schools.
The Dharmaguptakas made more efforts than any other sect to spread Buddhism outside India, to areas such as Afghanistan, Central Asia, and China, and they had great success in doing so. Therefore, most countries which adopted Buddhism from China, also adopted the Dharmaguptaka vinaya and ordination lineage for bhikṣus and bhikṣuṇīs

During the early period of Chinese Buddhism, the Indian Buddhist sects recognized as important, and whose texts were studied, were the Dharmaguptakas, Mahīśāsakas, Kāśyapīyas, Sarvāstivādins, and the Mahāsāṃghikas. Complete vinayas preserved in the Chinese Buddhist canon include the Mahīśāsaka Vinaya (T. 1421), Mahāsāṃghika Vinaya (T. 1425), Dharmaguptaka Vinaya (T. 1428), Sarvāstivāda Vinaya (T. 1435), and the Mūlasarvāstivāda Vinaya (T. 1442). Also preserved are a set of Āgamas (Sūtra Piṭaka), a complete Sarvāstivāda Abhidharma Piṭaka, and many other texts of the early Buddhist schools. 

Early Buddhist schools in India often divided modes of Buddhist practice into several "vehicles" (yāna). For example, the Vaibhāṣika Sarvāstivādins are known to have employed the outlook of Buddhist practice as consisting of the Three Vehicles:
  1. Śrāvakayāna
  2. Pratyekabuddhayāna
  3. Bodhisattvayāna

Mahāyāna

Several scholars have suggested that the Prajñāpāramitā sūtras, which are among the earliest Mahāyāna sūtras, developed among the Mahāsāṃghika along the Kṛṣṇa River in the Āndhra region of South India.

The earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā genre, along with texts concerning Akṣobhya Buddha, which were probably written down in the 1st century BCE in the south of India. Guang Xing states, "Several scholars have suggested that the Prajñāpāramitā probably developed among the Mahāsāṃghikas in southern India, in the Āndhra country, on the Kṛṣṇa River." A.K. Warder believes that "the Mahāyāna originated in the south of India and almost certainly in the Āndhra country."

Anthony Barber and Sree Padma note that "historians of Buddhist thought have been aware for quite some time that such pivotally important Mahayana Buddhist thinkers as Nāgārjuna, Dignaga, Candrakīrti, Āryadeva, and Bhavaviveka, among many others, formulated their theories while living in Buddhist communities in Āndhra." They note that the ancient Buddhist sites in the lower Kṛṣṇa Valley, including Amaravati, Nāgārjunakoṇḍā and Jaggayyapeṭa "can be traced to at least the third century BCE, if not earlier." Akira Hirakawa notes the "evidence suggests that many Early Mahayana scriptures originated in South India."

Vajrayāna

Various classes of Vajrayana literature developed as a result of royal courts sponsoring both Buddhism and Saivism. The Mañjusrimulakalpa, which later came to classified under Kriyatantra, states that mantras taught in the Shaiva, Garuda and Vaishnava tantras will be effective if applied by Buddhists since they were all taught originally by Manjushri. The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja tradition, prescribes acting as a Shaiva guru and initiating members into Saiva Siddhanta scriptures and mandalas. The Samvara tantra texts adopted the pitha list from the Shaiva text Tantrasadbhava, introducing a copying error where a deity was mistaken for a place.

Strengthening of Buddhism in India

The early spread of Buddhism

"During the sixth and fifth centuries B.C.E. (Before Common Era), commerce and cash became increasingly important in an economy previously dominated by self-sufficient production and bartered exchange. Merchants found Buddhist moral and ethical teachings an attractive alternative to the esoteric rituals of the traditional Brahmin priesthood, which seemed to cater exclusively to Brahmin interests while ignoring those of the new and emerging social classes." 

"Furthermore, Buddhism was prominent in communities of merchants, who found it well suited to their needs and who increasingly established commercial links throughout the Mauryan empire."

"Merchants proved to be an efficient vector of the Buddhist faith, as they established diaspora communities in the string of oasis towns-Merv, Bukhara, Samarkand, Kashgar, Khotan, Kuqa, Turpan, Dunhuang - that served as lifeline of the silk roads through central Asia."

Aśoka and the Mauryan Empire

Map of the Buddhist missions during the reign of Ashoka.
 
The Maurya empire reached its peak at the time of emperor Aśoka, who converted to Buddhism after the Battle of Kaliṅga. This heralded a long period of stability under the Buddhist emperor. The power of the empire was vast—ambassadors were sent to other countries to propagate Buddhism. Greek envoy Megasthenes describes the wealth of the Mauryan capital. Stupas, pillars and edicts on stone remain at Sanchi, Sarnath and Mathura, indicating the extent of the empire. 

Emperor Aśoka the Great (304 BCE–232 BCE) was the ruler of the Maurya Empire from 273 BCE to 232 BCE. 

Aśoka reigned over most of India after a series of military campaigns. Emperor Aśoka's kingdom stretched from South Asia and beyond, from present-day parts of Afghanistan in the north and Balochistan in the west, to Bengal and Assam in the east, and as far south as Mysore

According to legend, emperor Aśoka was overwhelmed by guilt after the conquest of Kaliṅga, following which he accepted Buddhism as personal faith with the help of his Brahmin mentors Rādhāsvāmī and Mañjūśrī. Aśoka established monuments marking several significant sites in the life of Śakyamuni Buddha, and according to Buddhist tradition was closely involved in the preservation and transmission of Buddhism.

In 2018, excavations in Lalitgiri in Odisha by archaeological survey of India revealed four monasteries along with ancient seals and inscriptions which show cultural continuity from post-Mauryan period to 13 century CE. In Ratnagiri and Konark in Odisha, Buddhist history as discovered in Lalitagiri is also shared. Museum has been made to preserve the ancient history and was inaugurated recently by Prime Minister Narendra Modi.

Graeco-Bactrians, Sakas and Indo-Parthians

Menander was the most famous Bactrian king. He ruled from Taxila and later from Sagala (Sialkot). He rebuilt Taxila (Sirkap) and Puṣkalavatī. He became Buddhist and is remembered in Buddhists records due to his discussions with a great Buddhist philosopher in the book Milinda Pañha

The Ardoxsho and Pharro, 3rd century AD, Takht-i Bahi, Gandhāra, British Museum. Found on Kushan and Gupta coins, they may be Buddhist, Hindu or Persian deities.
 
By 90 BC, Parthians took control of eastern Iran and around 50 BC put an end to last remnants of Greek rule in Afghanistan. By around 7 AD, an Indo-Parthian dynasty succeeded in taking control of Gandhāra. Parthians continued to support Greek artistic traditions in Gandhara. The start of the Gandhāran Greco-Buddhist art is dated to the period between 50 BC and 75 AD.

Kuṣāna Empire

The Kushan Empire under emperor Kaniṣka ruled the strongly Buddhist region of Gandhāra as well as other parts of northern India, Afghanistan and Pakistan. Kushan rulers were supporters of Buddhist institutions, and built numerous stupas and monasteries. During this period, Gandharan Buddhism spread through the trade routes protected by the Kushans, out through the Khyber pass into Central Asia. Gandharan Buddhist art styles also spread outward from Gandhāra to other parts of Asia.

The Pāla and Sena era

Under the rule of the Pāla and Sena kings, large mahāvihāras flourished in what is now Bihar and Bengal. According to Tibetan sources, five great Mahāvihāras stood out: Vikramashila, the premier university of the era; Nālanda, past its prime but still illustrious, Somapura, Odantapurā, and Jaggadala. The five monasteries formed a network; "all of them were under state supervision" and there existed "a system of co-ordination among them . . it seems from the evidence that the different seats of Buddhist learning that functioned in eastern India under the Pāla were regarded together as forming a network, an interlinked group of institutions," and it was common for great scholars to move easily from position to position among them.

According to Damien Keown, the kings of the Pala dynasty (8th to 12th century, Gangetic plains region) were a major supporter of Buddhism, various Buddhist and Hindu arts, and the flow of ideas between India, Tibet and China:
During this period [Pala dynasty] Mahayana Buddhism reached its zenith of sophistication, while tantric Buddhism flourished throughout India and surrounding lands. This was also a key period for the consolidation of the epistemological-logical (pramana) school of Buddhist philosophy. Apart from the many foreign pilgrims who came to India at this time, especially from China and Tibet, there was a smaller but important flow of Indian pandits who made their way to Tibet...
— Damien Keown, 

Dharma masters

Indian ascetics (Skt. śramaṇa) propagated Buddhism in various regions, including East Asia and Central Asia

In the Edicts of Ashoka, Ashoka mentions the Hellenistic kings of the period as a recipient of his Buddhist proselytism. The Mahavamsa describes emissaries of Ashoka, such as Dharmaraksita, as leading Greek ("Yona") Buddhist monks, active in Buddhist proselytism.

Roman Historical accounts describe an embassy sent by the "Indian king Pandion (Pandya?), also named Porus," to Caesar Augustus around the 1st century. The embassy was travelling with a diplomatic letter in Greek, and one of its members was a sramana who burned himself alive in Athens, to demonstrate his faith. The event made a sensation and was described by Nicolaus of Damascus, who met the embassy at Antioch, and related by Strabo (XV,1,73)[52] and Dio Cassius (liv, 9). A tomb was made to the sramana, still visible in the time of Plutarch, which bore the mention:
("The sramana master from Barygaza in India")
Lokaksema is the earliest known Buddhist monk to have translated Mahayana Buddhist scriptures into the Chinese language. Gandharan monks Jnanagupta and Prajna contributed through several important translations of Sanskrit sutras into Chinese language. 

The Indian dhyana master Buddhabhadra was the founding abbot and patriarch of the Shaolin Temple. Buddhist monk and esoteric master from South India (6th century), Kanchipuram is regarded as the patriarch of the Ti-Lun school. Bodhidharma (c. 6th century) was the Buddhist Bhikkhu traditionally credited as the founder of Zen Buddhism in China.

In 580, Indian monk Vinītaruci travelled to Vietnam. This, then, would be the first appearance of Vietnamese Zen, or Thien Buddhism. 

Padmasambhava, in Sanskrit meaning "lotus-born", is said to have brought Tantric Buddhism to Tibet in the 8th century. In Bhutan and Tibet he is better known as "Guru Rinpoche" ("Precious Master") where followers of the Nyingma school regard him as the second Buddha. Śāntarakṣita, abbot of Nālanda and founder of the Yogacara-Madhyamaka is said to have helped Padmasambhava establish Buddhism in Tibet

Indian monk Atiśa, holder of the mind training (Tib. lojong) teachings, is considered an indirect founder of the Geluk school of Tibetan Buddhism. Indian monks, such as Vajrabodhi, also travelled to Indonesia to propagate Buddhism.

Decline of Buddhism in India

The image, in the chapter on India in Hutchison's Story of the Nations edited by James Meston, depicts the Muslim Turkic general Muhammad Bakhtiyar Khilji's massacre of Buddhist monks in Bihar, India. Khaliji destroyed the Nalanda and Vikramshila universities during his raids across North Indian plains, massacring many Buddhist scholars.
 
The decline of Buddhism has been attributed to various factors. Regardless of the religious beliefs of their kings, states usually treated all the important sects relatively even-handedly. This consisted of building monasteries and religious monuments, donating property such as the income of villages for the support of monks, and exempting donated property from taxation. Donations were most often made by private persons such as wealthy merchants and female relatives of the royal family, but there were periods when the state also gave its support and protection. In the case of Buddhism, this support was particularly important because of its high level of organization and the reliance of monks on donations from the laity. State patronage of Buddhism took the form of land grant foundations.

Numerous copper plate inscriptions from India as well as Tibetan and Chinese texts suggest that the patronage of Buddhism and Buddhist monasteries in medieval India was interrupted in periods of war and political change, but broadly continued in Hindu kingdoms from the start of the common era through early 2nd millennium CE. Modern scholarship and recent translations of Tibetan and Sanskrit Buddhist text archives, preserved in Tibetan monasteries, suggest that through much of 1st millennium CE in medieval India (and Tibet as well as other parts of China), Buddhist monks owned property and were actively involved in trade and other economic activity, after joining a Buddhist monastery.

With the Gupta dynasty (~4th to 6th century), the growth in ritualistic Mahayana Buddhism, mutual influence between Hinduism and Buddhism, the differences between Buddhism and Hinduism blurred, and Vaishnavism, Shaivism and other Hindu traditions became increasingly popular, and Brahmins developed a new relationship with the state. As the system grew, Buddhist monasteries gradually lost control of land revenue. In parallel, the Gupta kings built Buddhist temples such as the one at Kushinagara, and monastic universities such as those at Nalanda, as evidenced by records left by three Chinese visitors to India.

According to Hazra, Buddhism declined in part because of the rise of the Brahmins and their influence in socio-political process. According to Randall Collins, Richard Gombrich and other scholars, Buddhism's rise or decline is not linked to Brahmins or the caste system, since Buddhism was "not a reaction to the caste system", but aimed at the salvation of those who joined its monastic order.

The 11th century Persian traveller Al-Biruni writes that there was 'cordial hatred' between the Brahmins and Sramana Buddhists. Buddhism was also weakened by rival Hindu philosophies such as Advaita Vedanta, growth in temples and an innovation of the bhakti movement. Advaita Vedanta proponent Adi Shankara is believed to have "defeated Buddhism" and established Hindu supremacy. This rivalry undercut Buddhist patronage and popular support. The period between 400 CE and 1000 CE thus saw gains by the Vedanta school of Hinduism over Buddhism and Buddhism had vanished from Afghanistan and north India by early 11th century. India was now Brahmanic, not Buddhistic; Al-Biruni could never find a Buddhistic book or a Buddhist person in India from whom he could learn.

According to some scholars such as Lars Fogelin, the decline of Buddhism may be related to economic reasons, wherein the Buddhist monasteries with large land grants focussed on non-material pursuits, self-isolation of the monasteries, loss in internal discipline in the sangha, and a failure to efficiently operate the land they owned.

The Hun invasions

Chinese scholars travelling through the region between the 5th and 8th centuries, such as Faxian, Xuanzang, I-ching, Hui-sheng, and Sung-Yun, began to speak of a decline of the Buddhist Sangha, especially in the wake of the Hun invasion from central Asia. Xuanzang, the most famous of Chinese travellers, found “millions of monasteries” in north-western India reduced to ruins by the Huns.

Turkish Muslim conquerors

The Muslim conquest of the Indian subcontinent was the first great iconoclastic invasion into South Asia. By the end of twelfth century, Buddhism had mostly disappeared, with the destruction of monasteries and stupas in medieval northwest and western India (now Pakistan and north India).

In the north-western parts of medieval India, the Himalayan regions, as well regions bordering central Asia, Buddhism once facilitated trade relations, states Lars Fogelin. With the Islamic invasion and expansion, and central Asians adopting Islam, the trade route-derived financial support sources and the economic foundations of Buddhist monasteries declined, on which the survival and growth of Buddhism was based. The arrival of Islam removed the royal patronage to the monastic tradition of Buddhism, and the replacement of Buddhists in long-distance trade by the Muslims eroded the related sources of patronage.

In the Gangetic plains, Orissa, northeast and the southern regions of India, Buddhism survived through the early centuries of the 2nd millennium CE. The Islamic invasion plundered wealth and destroyed Buddhist images, and consequent take over of land holdings of Buddhist monasteries removed one source of necessary support for the Buddhists, while the economic upheaval and new taxes on laity sapped the laity support of Buddhist monks.

General Ikhtiar Uddin Muhammad Bin Bakhtiyar Khilji sacked the great Buddhist shrines at Nālanda.
 
Monasteries and institutions such as Nalanda were abandoned by Buddhist monks around 1200 CE, who flee to escape the invading Muslim army, after which the site decayed over the Islamic rule in India that followed.

The last empire to support Buddhism, the Pala dynasty, fell in the 12th century, and Muhammad bin Bakhtiyar Khalji, a general of the early Delhi Sultanate, destroyed monasteries and monuments and spread Islam in Bengal. According to Randall Collins, Buddhism was already declining in India before the 12th century, but with the pillage by Muslim invaders it nearly became extinct in India in the 1200s. In the 13th century, states Craig Lockard, Buddhist monks in India escaped to Tibet to escape Islamic persecution; while the monks in western India, states Peter Harvey, escaped persecution by moving to south Indian Hindu kingdoms that were able to resist the Muslim power.

Surviving Buddhists

Many Indian Buddhists fled south. It is known that Buddhists continued to exist in India even after the 14th century from texts such as the Chaitanya Charitamrita. This text outlines an episode in the life of Sri Chaitanya Mahaprabhu (1486–1533), a Vaisnava saint, who was said to have entered into a debate with Buddhists in Tamil Nadu.

The Tibetan Taranatha (1575–1634) wrote a history of Indian Buddhism, which mentions Buddhism as having survived in some pockets of India during his time. He mentions the Buddhist sangh as having survived in Konkana, Kalinga, Mewad, Chittor, Abu, Saurastra, Vindhya mountains, Ratnagiri, Karnataka etc. A Jain author Gunakirti (1450-1470) wrote a Marathi text, Dhamramrita, where he gives the names of 16 Buddhist orders. Dr. Johrapurkar noted that among them, the names Sataghare, Dongare, Navaghare, Kavishvar, Vasanik and Ichchhabhojanik still survive in Maharashtra as family names.

Buddhism also survived to the modern era in the Himalayan regions such as Ladakh, with close ties to Tibet. A unique tradition survives in Nepal's Newar Buddhism

Abul Fazl, the courtier of Mughal emperor Akbar, states, "For a long time past scarce any trace of them (the Buddhists) has existed in Hindustan." When he visited Kashmir in 1597, he met with a few old men professing Buddhism, however he 'saw none among the learned'. This is can also be seen from the fact that Buddhist priests were not present amidst learned divines that came to the Ibadat Khana of Akbar at Fatehpur Sikri.

Causes within the Buddhist tradition of the time

Some scholars suggest that a part of the decline of Buddhist monasteries was because it was detached from everyday life in India and did not participate in the ritual social aspects such as the rites of passage (marriage, funeral, birth of child) like other religions.

Revival of Buddhism in India

The Mahabodhi temple as it appeared in 1899, shortly after its restoration in the 1880s
 
Maha-Bodhi Mulagandhakuti Buddhist Temple at Sarnath
 
Deekshabhoomi monument, located in Nagpur, Maharashtra where B. R. Ambedkar converted to Buddhism in 1956 is the largest stupa in Asia.
 
The modern revival of Buddhism in India began in the late nineteenth century, led by Buddhist modernist institutions such as the Maha Bodhi Society (1891), the Bengal Buddhist Association (1892) and the Young Men's Buddhist Association (1898). These institutions were influenced by modernist South Asian Buddhist currents such as Sri Lankan Buddhist modernism as well as Western Oriental scholarship and spiritual movements like Theosophy. A central figure of this movement was Sri Lankan Buddhist leader Anagarika Dharmapala, who founded the Maha Bodhi Society in 1891. An important focus of the Maha Bodhi Society's activities in India became the recovery, conservation and restoration of important Buddhist sites, such as Bodh Gaya and its Mahabodhi temple. Dharmapāla and the society promoted the building of Buddhist vihāras and temples in India, including the one at Sarnath, the place of Buddha's first sermon. He died in 1933, the same year he was ordained a bhikkhu.

Following Indian independence, India's ancient Buddhist heritage became an important element for nation building, and prime minister Jawaharlal Nehru looked to the Mauryan empire for symbols of pan-Indian unity which were neither Hindu nor Muslim, such as the Dharmacakra. Indian Buddhist sites also received Indian government support in preparation for the 2,500th Buddha Jayanti held in 1956, as well as providing rent free land in several pilgrimage centers for Asian Buddhist groups to build temples and rest houses.

Important Indian Buddhist intellectuals of the modern period include Rahul Sankrityayan (1893-1963), Dharmanand Kosambi (1876-1941) and Bhadant Anand Kausalyayan. The Bengal Buddhist Kripasaran Mahasthavir (1865-1926) founded the Bengal Buddhist Association in 1892. In Tamil Nadu, the Tamil Iyothee Thass (1845-1914) was a major figure who promoted Buddhism and called the Paraiyars to convert.

The Indian government and the states have continued to promote the development of Buddhist pilgrimage sites ("the Buddhist Circuit"), both as a source of tourism and as a promotion of India's Buddhist heritage which is an important cultural resource for India's foreign diplomatic ties. Another recent development is the establishment of the new Nalanda University in Bihar (2010).

Dalit Buddhist movement

In the 1950s, the Dalit political leader B. R. Ambedkar (1891-1956) influenced by his reading of Pali sources and Indian Buddhists like Dharmanand Kosambi and Lakshmi Narasu, began promoting conversion to Buddhism for Indian low caste Dalits. His Dalit Buddhist Movement was most successful in the Indian states of Maharashtra, which saw large scale conversions. Ambedkar's "Neo Buddhism" included a strong element of social and political protest against Hinduism and the Indian caste system. His magnum opus, The Buddha and His Dhamma, incorporated Marxist ideas of class struggle into Buddhist views of dukkha and argued that Buddhist morality could be used to "reconstruct society and to build up a modern, progressive society of justice, equality, and freedom".

The conversion movement has generally been limited to certain social demographics, such as the Mahar caste of Maharashtra and the Jatavs. Although they have renounced Hinduism in practice, a community survey showed adherence to many practices of the old faith including endogamy, worshipping the traditional family deity etc.

A major organization of this movement is the Triratna Bauddha Mahasangha.

Tibetan Buddhism

Tibetan Library, Dharamsala
 
Tibetan Buddhism has also grown in India during the modern era, mainly due to the growth of the Tibetan Diaspora. The arrival of the 14th Dalai Lama with over 85,000 Tibetan refugees 1959 had a significant impact on the revival of Buddhism in India. Large numbers of Tibetans settled in Dharamsala, Himachal Pradesh, which became the headquarters of the Tibetan Government in Exile. Another large Tibetan refugee settlement is in Bylakuppe, Karnataka. Tibetan refugees also contributed to the revitalization of the Buddhist traditions in Himalayan regions such as Lahaul and Spiti district, Ladakh, Tawang and Bomdila. Tibetan Buddhists have also contributed to the building of temples and institutions in the Buddhist sites and ruins of India.

The Dalai Lama's brother, Gyalo Thondup, himself lives in Kalimpong and his wife established the Tibetan Refugee Centre in Darjeeling. The 17th Karmapa also arrived in India in 2000 and continues education and has taken traditional role to head Karma Kagyu sect of Tibetan Buddhism and every year leads the Kagyu Monlam in Bodh Gaya attended by thousands of monks and followers. Palpung Sherabling monastery seat of the 12th Tai Situpa located in Kangra, Himachal Pradesh is the largest Kagyu monastery in India and has become an important centre of Tibetan Buddhism. Penor Rinpoche, the head of Nyingma, the ancient school of Tibetan Buddhism re-established a Nyingma monastery in Bylakuppe, Mysore. This is the largest Nyingma monastery today. Monks from Himalayan regions of India, Nepal, Bhutan and from Tibet join this monastery for their higher education. Penor Rinpoche also founded Thubten Lekshey Ling, a dharma center for lay practitioners in Bangalore. Vajrayana Buddhism and Dzogchen (maha-sandhi) meditation again became accessible to aspirants in India after that.

Vipassana movement

The Vipassana movement is a modern tradition of Buddhist meditation practice. In India, the most influential Vipassana organization is the Vipassana Research Institute founded by S.N. Goenka (1924-2013) who promoted Buddhist Vipassana meditation in a modern and non-sectarian manner. Goenka's network of meditation centers who offered 10 day retreats. Many institutions—both government and private sector—now offer courses for their employees. This form is mainly practiced by elite and middle class Indians. This movement has spread to many other countries in Europe, America and Asia. In November 2008, the construction of the Global Vipassana Pagoda was completed on the outskirts of Mumbai.

Status in India

District wise Buddhist population percentage, India census 2011
 
According to the 2011 Census of India there are 8.4 million Buddhists in India but Buddhist leaders claim there are about 50 to 60 million Buddhists in India. Maharashtra has the highest number of Buddhists in India, with 5.81 % of the total population. Almost 90 per cent of Navayana orNeo-Buddhists live in the state.

Buddhist population growth

In the 1951 census of India, 1.81 lakh (0.05%) respondents said they were Buddhist. The 1961 census, taken after B. R. Ambedkar adopted Navayana Buddhism with his millions of followers in 1956, showed an increased to 3.2 million (0.74%).

Census of India, 2011

States having more than 100,000 Buddhists in 2011 India Census
State Buddhist Population (approximate) Buddhist Population (%) % of total Buddhists
Maharashtra 6,531,200 5.81% 77.36%
West Bengal 282,898 0.31% 3.35%
Madhya Pradesh 216,052 0.30% 2.56%
Uttar Pradesh 206,285 0.10% 2.44%
Sikkim 167,216 27.39% 1.98%
Arunachal Pradesh 162,815 11.77% 1.93%
Tripura 125,385 3.41% 1.49%
Jammu and Kashmir 112,584 0.90% 1.33%

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