many of which have multiplied Buddhist emblems upon them. The spearhead of No. 19, No. 23, and probably No. 11, approximates in form to that of the emblem which surmounts the spires or apex of the Buddhist chaityas at Le, the capital of Ladakh, according to Mr. Moorcroft, vol. i., p. 245. No. 21 must be a decidedly Buddhist emblem, for it is seen associated with the wheel, bo-tree, chaitya, swastica, and antelope, on coin 6, pl. 32, vol. vii. No. 22 is also decidedly Buddhist, for it is seen over the chaitya with several other Buddhist emblems on the Indo-Bactrian coins of pl. 32, vol. vii. It is also seen on the Nysam coin 30, pl. 3, vol. v., with an imperfect Greek inscription, connecting the Nysæan princes with Buddhism. Also upon a rare coin, No. 5, pl. 35, vol. v., of the Azos group: and Mr. Prinsep says it is found on the degenerate gold coins of the Kadphises group. No. 23 is seen on the Buddhist Satrap coins, pl. 32, vol vii.; also upon the Buddhist Ceylon coins, Nos. 6, 13, and 14, pl. 20, vol. vi. No. 26 is seen on coin 20, pl. 60, vol. vii. It may be one of the forms of the bo-tree. No. 27 is seen on coins 24 and 26, pl. 60, vol. vii. No. 28, being a bull's head, is seen on coin 14, pl. 61, vol. vii., of the coins from Ougein and Kaira in Gujerat, which bear the most unqualified characteristics of Buddhism in a seated figure of Buddha, the bo-tree, chaitya, praying-wheel, &c. This appearance of the bull's head on a Buddhist coin affords another proof of the trustworthiness of Fa hian, who says a bull's head was sculptured on the door posts of a Buddhist temple, which he saw in India, and he also says the head of the walking-stick of the Buddhist priests was sometimes fashioned into the form of a bull's head. But the bull's scull also occupies a place on the Indo-Sassanian coins (pl. 14, vol. vi.) over the head of the prince, with the unquestioned fire altar of the Persians on the reverse of the coin. No. 31, the miscalled trident of Siva, is seen nearly filling up the reverse of the Indo-Sassanian coin, No. 11, pl. 15, vol. vi., with a man and bull on the opposite side; the bull on several other coins on the same plate being associated with the indisputable Buddhist emblems, the chaitya, praying wheel, and bo-tree. No. 33 is an undoubted Buddhist emblem, joined on many coins with the chaitya, bo-tree, and elephant; on coin 22 from Canouj, vol. iii., pl. 18; on 17, with chaitya and swastica from the Punjab, pl. 34, vol. iv.; on coin 18, with chaitya and bo-tree, &c., from Jaunpur, pl. 34, vol. iv.; on coin 41, with the bo-tree, pl. 35, vol. iv.; also on the Buddhist coins 17 and 25 from Ougein, pl. 61, vol. vii. Nos. 31, 35, and 36 are initial to three of the Buddhist inscriptions from the Junir caves, copied by Colonel Sykes, pl. 53, vol. vi. No. 34 is also found conjoined with No. 29, on coin 1, Kadphises in a chariot, and naked trident figure on the reverse; also on coin 3, with bust of Kadphises, and trident figure on the reverse, pl. 38, vol. iv. With respect to the trident, Prinsep says (vol. iv., p. 632) decisively, that the bull and supposed priest [trident figure?] are dedicated to the solar worship, and not to Siva of the Brahman ical creed. Prinsep says (vol. vi., p. 1046) that the symbol 34, is in "exact accordance with the monogram on a large series of the Indo-Scythic coins, commencing with the reverse of the celebrated Mokadphises coin." This exact accordance, therefore, would seem to connect the princes of the coins with Buddhism. No. 34 is also on the Buddhist coins 5 and 9, (bull and elephant,) from Behat, pl. 34; also on coins 34, 35, and 36, pl. 35, vol. iv. No. 35 is seen on coins 2 and 3 of the Indo-Scythic series, pl. 38, vol. iv., with the Tartar head and trident figure, and is very probably, together with emblem 11, only a modification of No. 34. No. II. Chinese Account of India, translated from the "Wan-heen-t'hungKaou," or 66 Deep Researches into Ancient Monuments;" by Matwan-Lin. Published in the Nouv. Mélanges Asiatiques, tom. i. p. 196. MA-TWAN-LIN'S CITATION OF CHINESE AUTHORITIES REGARDING INDIA. 1. The Chinese Emperor Woo te sent a General Officer, Chang keen, as ambassador to the Indo-Scythians B.C. 126. The Scythians were then in possession of Affghanistan. 2. Under the Chinese Emperor Ho te, A.D. 89 to 106, several ambassadors from India came to offer tribute. 3. Under Yan he, A.D. 159, strangers often came by the way of Tonquin and Cochin-China to offer tribute. 4. There is a tradition that the Emperor Ming te, A.D. 58 to 76, sent ambassadors to India to inquire about Buddha; the consequence was, that Buddhism began to prevail in China A.D. 147 to 167. 5. An embassy from China went through Burmah under the Woo dynasty, and coasted India (A.D. 222 to 280)-probably ascended the Ganges. The King of India was astonished at the appearance of these people by sea. 6. In the fifth year of the Emperor Wang te, A.D. 428, the King of Kapila (Oude), the beloved of the moon, sent diamonds and parrots, &c. 7. Under Ming te, A.D. 466, an ambassador from India (he received the rank of Lieut.-General) came to offer tribute. 8. In the eighteenth year of the Yuen kea (A.D. 441) the King of Soo mo lo (of India) sent the products of his country. 9. Under Heaou woo (A.D. 455), the King of Ghandara (Kandahar?) sent a superior officer with gold and precious vases. 10. Under Fei te, A.D. 473, the kingdom of Pho be sent an ambassador to offer tribute. All these kingdoms were Buddhist. 11. Under the dynasty of Leang (A.D. 502), the King of India, named Keu to, sent his great officer, Choo lo ta, with vases of crystal, talismans, &c. 12. Under Seuan woo, A.D. 500 to 516, (South India) sent a present of horses of a fine breed. The ambassador mentioned the products of India, and stated that it carried on a trade with the Roman Empire and Syria.The writing is on leaves of trees. 13. The Emperor Yaung te (A.D. 605 to 616) sent a person, but he did not get beyond Tibet. 14. Under the Tang dynasty, in the years Woo teh (A.D. 618 to 627), there were great troubles in India; the King (Siladitya?) fought great battles. 15. The Chinese Buddhist priest, Huen chwang, who writes his travels, arrived in India at this period, and had audience of Siladitya. 16. Ambassadors from the King of Magadha (Behar) arrived in China A.D. 642, with a present of books. 17. The Emperor Tae-tsung, A.D. 648, sent a superior officer to (She lo ye to) Siladitya (King of Magadha); but before the arrival of the ambassador Siladitya was dead, and his throne usurped by his minister. The ambassador was attacked and plundered. He retired to Tibet, which, together with Nepal, were under China,-collected a force, Nepal furnishing 7000 cavalry, with which he resented the insults he had received, took the usurper prisoner, and carried him to China. The Chinese found the kingdoms of the Brahmans, in A.D. 648, to lie in the Punjab-Pan-cha-fa. 18. Under Kaou tsung, A.D. 650 to 684, a man of the atheistical sect of Lokayata, from the mouths of the Ganges, came to offer homage. 19. In the third of the years Keen-fung, A.D. 667, the five Indias sent ambassadors to the Emperor. 20. In the years Kae-yuen, A.D. 713 to 742, an ambassador from Central India made three attempts to reach China, and arrived the third time. He applied for aid against the Ta sha (Arabs!) and the Too-fan (Tibetans). The Emperor Heuen tsung (A.D. 713 to 756) conferred upon him the rank of General-in-Chief. 21. Northern India also sent an embassy. 22. The third of the years Kwang-shun, A.D. 953, a priest of Buddha, from Western India, accompanied by many other Buddhist priests, representing sixteen tribes or nations of India, brought tribute, amongst other things, horses. 23. A Chinese Buddhist priest returned from India after a second residence of twelve years there. He brought with him part of the body of Buddha (relics), and an abundance of books. The Emperor Tae tsoo, who reigned A.D. 950 to 953, summoned him to his presence, and inquired about the products of India. 24. A Buddhist priest of India, about A.D. 969, brought Sanscrit books, and envoys continued to bring them. 25. At this time the son of the King of Eastern India came to China. 26. A Buddhist priest, Kwang-yuen, returned from India, A.D. 983, bringing a letter from Moo-se-nang, (probably Mahdu Sinha, a king of Bengal, mentioned in the Ayeen Akberi,) also images of Sakya (Buddha) and relics of his body. 27. A.D. 983, another Buddhist priest came from India with books. 28. A.D. 984 to 988, a Buddhist priest returned from the countries of Western Asia with books. There was also a Brahman priest, named Yungshe, and a Persian infidel, who came together to the capital. The Brahman said that his country was called Le; that the King's family name was Ya-lo-woo-tee; that he was a worshipper of Buddha; and that he distributed gifts to the poor from the temple of Buddha. 29. A.D. 996, Buddhist priests arrive in ships! 30. A.D. 1025 to 1031, some Buddhist priests of Western India brought sacred books. 31. A.D. 1036, nine Buddhist priests came from India with bones of Buddha, sacred books, and teeth, statues, &c., of Boddhisatwas. The preceding chronological account of the relations between China and India has also the following notice : "At the close of the year Kan yuen (about A.D. 756) the bank of the river Ganges gave way, and disappeared." In the Pandu dynasty of Indaprestha, (Delhi,) the city of Hastinapur, then under King Nemi, was washed away. Nemi appears the fourth prince after Latanika, placed by Todd 1100 B.C., and therefore may be considered, by the same calculation, about 1020 B.C. It is not at all improbable the fact, with a fabulous Hindu date of 1020 B.C., may be the identical event recorded by the Chinese, A.D. 756, and a useful correction may thus be applied to the Pandu Table. |