noticed the pious order and silence that was main- CHAPTER V. tained during the daily meal. At the sound of the gong, the whole of the three thousand Srámans assembled in the dining-hall, and took their seats one after the other with the utmost decorum and propriety. Not a sound was to be heard. No noise. was made with the bowls, and there was no chattering amongst the monks. If a Sráman required food, he merely made a sign with his fingers, and was then supplied.52

images of Bud.

Fah-Hian halted more than three months at Processions of Khotan, in order to witness the processions of images, dha. Here it may be remarked that Fah-Hian was not only anxious to secure copies of the Buddhist scriptures, but to ascertain the more orthodox forms of religious practice. He duly notices the worship of relics, and the construction of stupas, monasteries, and colleges; and it will be seen hereafter that he collected images as well as sacred writings. The processions at Khotan would thus present peculiar attractions to the Chinese pilgrim; and they serve to recall to modern readers the extraordinary pictures of ancient life which still lingers on in modern Hinduism. There were fourteen large Sanghárámas in the capital, besides smaller ones; and each of the fourteen had its own procession, and a separate day for it. The first procession was that of the royal Gómati college, and will serve as a type of all. The streets were swept and watered, and decorated with garlands and banners. A pavilion was set up over the chief gate of the city for the reception of the king and all his ladies. Meantime, about three

52 Fah-Hian, chap. iii.

CHAPTER V. quarters of a mile from the city, the priests of the Gómati college had constructed a large four-wheeled car, about thirty-five feet in height, which resembled a royal palace. This car was adorned with gold, silver, and precious stones; and decorated with silken streamers, flags, and curtains. A golden image of Gótama Buddha was placed upright in the centre, with two Bódhisatwas in attendance, whilst images of all the gods were placed around.53 All these images were made of gold and silver; whilst glittering gems were hung around them. The car was then conducted by a procession of Srámans towards the city. When it was within a hundred paces of the chief gate, the king descended from the pavilion, and laid aside his royal diadem, and arrayed himself in new garments. He then took flowers and incense in his hands, and went forth with bare feet to meet the procession of Srámans, followed by all his suite. On reaching the car he paid his adoration to Buddha by bowing his head to the ground; and then scattered flowers and burnt incense before the car. When the car reached the city the ladies in the pavilion threw down flowers in endless variety. In this manner each procession

53 The Bodhisatwa is a being who has arrived at supreme wisdom (Bódhi), and yet consents to remain as a creature (satwa) for the good of men. The Bódhisatwas were originally men of eminent piety; but under the later system, they were imaginary beings idealized under certain forms, and possessed of certain distinct attributes.—Beal, Travels of Fah-Hian, chap. iv., note.

The gods were apparently placed in the car to enable them to pay homage to Buddha. This is a favourite idea of the Buddhists, but must have originally given considerable offence to the Brahmans. These deities do not include the materialistic gods and goddesses, of whom Vishnu and Siva were the types; but the old Vedic group of deified spirits of the elements, of whom Indra was the divine sovereign. The association of these Vedic deities with Gótama Buddha is frequent in Burma; but there are no traces of Vishnu or Siva.

was brought to a close; the whole festival lasting CHAPTER V. fourteen days.5

expiation at Kartchou.

From Khotan, Fah-Hian and his companions Quinquenniall proceeded to Kartchou, where the king was performing another great ceremony in connection with Buddhism. This was the quinquennial expiation ordered by the third edict of Raja Priyadarsi." The king of Kartchou had invited the attendance of the Srámans of every land. The great council-hall of the monks was decorated with silken flags and canopies. In the centre was erected a draped throne, adorned with gold and silver lotos flowers; and behind the throne were arranged the seats for the Srámans.5 When all were assembled the king and his ministers made their offerings of woollens and other things necessary for the monks. The king and all his nobles and ministers then presented their horses and trappings to the assembly; but redeemed them afterwards by paying up the value.57

and

After leaving Kartchou the Chinese pilgrims Pamir steppe commenced the most dangerous part of the whole Kush. journey. Their route lay over the mountains of Bolor, which include the Pamir steppe, or "roof of the world ;" and the western Himalayas, known as the Hindú Kúsh. The perils which the poor Srámans encountered in crossing these ranges can scarcely be realized. The mountains were supposed to shelter enormous dragons, who would spit their poison on all who chanced to offend them. On the

54 Fah-Hian, chap. iii.

55 See Appendix I., Edicts of Asoka, Tablet iii.

66 See the legendary account of the first Synod, Appendix II., Buddhist chronicles.

57 Fah-Hian, chaps. iv., v.

HAPTER V. Bolor mountains travellers often perished from the wind, rain, and snow, and the drift of sand and gravel. The steep crags and precipices of the Hindú Kúsh were equally terrible. The mountains were often huge walls of stone, thousands of feet in height. To look over the edge would turn the strongest brain, whilst at the slightest slip the unwary pilgrim would be dashed to pieces on the rocks below. At the foot of the mountains was the river Indus. It was approached by seven hundred steps which had been cut in the rock in ancient times; and it could only be crossed by one of those swinging bridges of rope, which are still in use in that quarter, and are dangerous in the extreme to the inexperienced traveller.58

Udyana and Swat country: worship of relics.

It is unnecessary to follow Fah-Hian through Udyána and the Swat country into the Punjab proper. The land is strewed with the ruins of Buddhism, but Buddhism itself has passed away with the advance of Islam. The localities were famous for exaggerated legends, which may still prove of interest to the pious Buddhist, but are worthless for all historical purposes.59 Relics of

58 Fah-Hian, chaps. vi., vii.

59 Buddhist legends may possibly yield more interesting results to special students in Buddhist lore, and may be studied in the learned works of Burnouf, Julien, and Saint Hilaire. But in general they are mere exaggerations of moral and religious teaching. The legends of Gótama Buddha giving away his flesh, whether to feed a starving tiger, or to satisfy a hawk which will otherwise devour a dove, are strained instances of benevolence which are revolting to European tastes; whilst other prodigies and miracles of a supernatural character, already indicated in dealing with the life of Gótama Buddha, may be passed over in silence. A few seem to be invested with a semi-historical value, which fades away on being analyzed. The story of Kunála, the son of Asoka, belongs to this category. It occupies ten quarto pages in Burnouf's "Buddhisme Indien," but may be summed up in a few sentences. One of Asoka's queens fell in love with the beautiful eyes of Kunála, but he refused to listen to her advances. He was subsequently sent to Takshasila, the Taxila of the Greeks, to govern the

Buddha, such as a tooth, a piece of his skull, his CHAPTER V. staff, his robes, and other memorials, were to be seen at different shrines, and formed objects of pilgrimage and daily devotion. They served to fill the void which was caused by the absence of deity. Originally they were probably the idols of the affections alone; and were worshipped by enthusiastic adorers, without hope and without fear. But in the fifth century of the Christian era, the selfishness of superstition had invested them with supernatural powers; and it was specially believed that the worship of the old robes of Gótama in times of drought would be followed by abundance of rain.60

racter of Fah

The Indian travels of Fah-Hian and his com- Religious chapanions were almost exclusively of a religious cha- Hian's travels. racter. Their journey was a pilgrimage to holy places, undertaken for the practical object of obtaining correct copies of the Buddhist scriptures. They consequently had no eyes for what was unconnected with Buddha and his religion. Fal-Hian seems to have almost ignored the Bráhmans. He dismisses them as heretics, and furnishes no information respecting their temples or their divinities. At the same time, he is credulous of every story that tells to their disadvantage. Occasionally, however, he notices the effect of Buddhism upon the condition of the people and the character of their administration;

Punjab. The queen appropriated the seal of Asoka, and sent an order to the people of Takshasila to pluck out the eyes of Kunála. The order was obeyed. Asoka ultimately discovered what had taken place. Kunála was rewarded for his piety by the supernatural restoration of his eyes; but the revengeful queen was burnt alive by the orders of Asoka, and all the people of Takshasila were put to death.-Buddhisme Indien, page 404, et seq. The pious legend was evidently borrowed from the Græco-Bactrian story of Antiochus and Stratonice.

Fah-Hian, chaps. viii.—xiv.