dicated emphatically to Buddha; that is, either to the celestial Adi Buddha, the great First Cause of all things, or to one of his emanations, the Mánúshi, or "Mortal" Buddhas, of whom the most celebrated, and the only historical one, is Sákya Muni, who died in B. C. 543. In the Topes dedicated to the celestial Buddha, the invisible Being who pervaded all space, no deposit was made; but the Divine Spirit, who is "Light," was supposed to occupy the interior, and was typified on the outside by a pair of eyes, placed on each of the four sides either of the base, or of the crown of the edifice.* Such is the great Chaitya or Tope near Kathmandu, in Nepál, dedicated to Swayambhunath (the "Self Existent"), in which the eyes are placed on the upper portion of the building. A specimen of the regular Chaitya is represented in the 3rd compartment (inner face) of the left-hand pillar of the eastern gate at Sánchi, in which the two eyes are placed one above the other. Such also are the numerous Chhod-tens in Tibet, which are dedicated to the celestial Buddha, in contradistinction to the

The legend of Kunála, the son of Asoka, proves the antiquity of this practice. In a former birth, Kunála is said to have plucked the eyes from a Chaitya, for which he was punished by the loss of his own in the next birth; and because he then presented a pair of golden eyes to a Chaitya, he was afterwards born as the son of Asoka, with eyes beautiful as those of the Kunála bird,-from which circumstance he obtained his name. See Hodgson, p. 117; and Burnouf Buddhisme Indien, pp. 409-413. See also Plate III. of this volume.

Dung-tens, which are built in honour of the mortal Buddhas, and which ought to contain some portion of their relics either real or supposed. The first, Chhod-ten, means simply an "offering" to the Deity; the latter, Dung-ten, is emphatically a "BONE," or relic-receptacle. The same distinction is preserved in the Sanskrit terms, Chaitya and Dhátugarbha or Dhagoba. The former is properly a religious edifice, dedicated to Adi-Buddha, while the latter is only a "relic-shrine," or repository of ashes. The word Chaitya, however, means any sacred object-as a tree, an altar, a temple-as well as any monument raised on the site of a funeral pile, as a mound or a pillar: Chaitya may therefore, perhaps, be only a general term for both kinds of mound; while Dhátugarbha or Dhágoba is particularly restricted to the "relic" shrine.

12. The word TOPE is derived from Afghanistan, where it is used to designate all the solid mounds of masonry which were opened by Messrs. Honigberger and Masson. The same term also is applied to the massive tower of Manikyâla in the Panjáb, as well as to all the smaller towers in its neighbourhood. There can be no doubt therefore that the name of Tope is the same as the Páli Thupo, and the Sanskrit Stupa, a "mound" or "tumulus," both of which terms are of constant use in the Buddhist books. Stupa, or Tope, is therefore a name common to each kind of tumulus; whether it be the solid temple dedicated to the Supreme Being, or the massive

mound erected over the relics of Sákya, or of one of his more eminent followers.

13. From several passages in the Páli Buddhistical annals, it would appear that Topes were in existence prior to Sákya's advent; and that they were objects of much reverence to the people. Sákya himself especially inculcated the maintenance of these ancient Chaityas,* and the continuance of the accustomed offerings and worship. But this was, doubtless, only a politic accommodation of his own doctrines to the existing belief of the people, adopted for the purpose of ensuring a more ready assent to his own views. Like as Mahomed recognised the prophetic missions of Moses and Elias, and the divinity of our Saviour Christ, so did Sákya Muni acknowledge the holy Munis Kakutsanda,† Kanaka, and Kasyapa, as his immediate predecessors. They were, probably, heroes or saints, who had obtained the respect of their fellow-countrymen during life, and their reverence after death. Stupas had been erected over their relics in the neighbourhood of Kapila and of Benares, and their worship was too firmly established to be attacked with any chance of success. Sákya therefore artfully engrafted them

See his seven imperishable precepts, given to the people of Vaisáli. The sixth of these is, "to maintain, respect, reverence, and make offerings to the Chaityas; and to keep up the ancient offerings without diminution."

+ Or Krakuchanda.

Fo-kwe-ki, chap. 20,-" His body remained entire." And

on his own system as the Buddhas of a former age. In like manner, the farmer, who cannot check the mountain stream, turns its course into numerous rivulets for the irrigation of his lands.

14. It appears also that Stupas had been erected over Supreme Monarchs prior to Sákya's advent, for Sákya particularly informs his disciple Ananda that, over the remains of a Chakravarti Raja," they build the thupo at a spot where four principal roads meet." It is clear, therefore, that the Tope, or "tumulus," was the common form of tombs at that period. In fact, the Tope, as its name implies, is nothing more than a regularly-built cairn or pile of stones, which was undoubtedly the oldest form of funereal memento.

15. In his last injunctions to Ananda,† Bhagawá likewise "dwelt on the merits to be acquired by building thupá over relics of Tathágatá, PachéBuddha, and Sáwaká," or Buddhas, Pratyekas, and Sráwakas ; and he more particularly pointed out that they who prayed at the shrines that would be raised to him would be born in heaven. although the original object of a Tope was to cover the remains of the great, or to enshrine the relics of the holy, yet, in a short time, other Topes, or

But,

Turnour quotes the same from the Pali Annals,-"The joints were not separated."-See Prinsep's Journal, vii. 797.

• See Turnour, in Prinsep's Journal, vii. 1006. + Turnour, in Prinsep's Journal, vii. 1006. Turnour, in Prinsep's Journal, vii. 1005.

memorial monuments, were erected on spots ren dered famous by the leading events of Sákya's life. These holy places rapidly increased in number, until there was scarcely a large city in India, from Kâbul to Orissa, and from Nepál to Ceylon, which did not possess a monument illustrative of some act of the Great Teacher. For this end, the doctrine of transmigration was highly accommodating; for although the mortal pilgrimage of Sákya was limited to the central provinces of the Ganges, yet there was no part of India which he might not have visited in some former existence; and in this way, indeed, he is said to have been in Ceylon.

16. The Topes were, therefore, of three distinct kinds: 1st, The Dedicatory, which were consecrated to the Supreme Buddha; 2nd, The strictly Funereal, which contained the ashes of the dead; and 3rd, the Memorial, which were built upon celebrated spots.

17. Of the Dedicatory Topes I have already spoken; but I may here observe, that, as it is improbable that any deposit would have been placed in them, we may plausibly conclude that the largest Topes, such as those of Sánchi, Satdhâra, and Bhojpur, were consecrated to the Supreme Invisible Adi-Buddha.

18. Of the Memorial Topes, little is at present known. It seems nearly certain, however, that the great Manikyála Tope was of this kind; for the inscription extracted from it, which begins with Gomangasa," of the abandoned body," undoubtedly