early portion of our traveller’s narrative than any descriptions of scenery, is his account of the high degree of civilisation that then obtained among the tribes of Central Asia. Historians have learned to believe in the early civilisation of Egypt, Babylon, China, India; but they will have to abandon all their old ideas of barbarism and barbarians now that they find the Tatar hordes possessing, in the seventh century, “the chief arts and institutions of an advanced society.” The theory of M. Oppert, who gives to a Turanian or Scythian race the original invention of the cuneiform letters and a civilisation anterior to that of Babylon and Nineveh, ceases to be improbable; since no new wave of civilisation could have touched these countries between the cuneiform period of their literature and history and the epoch of Hiouen-thsang’s visit.13
“In the kingdom of Okini, on the western portion of China, Hiouen-thsang found an active commerce, gold, silver, and copper coinage; monasteries, where the chief works of Buddhism were studied, and an alphabet derived from Sanskrit. As he travelled on he met with mines, with agriculture, including pears, plums, peaches, almonds, grapes, pomegranates, rice, and wheat. The inhabitants were dressed in silk and woollen materials. There were musicians in the chief cities who played on the flute and the guitar. Buddhism was the prevailing religion, but there were traces of an earlier worship, the Bactrian fire-worship. The country was everywhere studded with halls, monasteries, monuments and statues. Samarkand formed at that early time a kind of Athens, and its manners were copied by all the tribes in the neighbourhood. Balkh, the old capital of Bactria, was still an important place on the Oxus, well-fortified, and full of sacred buildings. And the details which our traveller gives of the exact circumference of the cities, the number of their inhabitants, the products of the soil, the articles of trade, can leave no doubt in our minds that he relates what he had seen and heard himself. A new page in the history of the world is here opened, and new ruins pointed out, which would reward the pickaxe of a Layard.”
Hiouen-thsang passed into India by way of Kabul. Shortly before he reached Pou-lou-cha-pou-lo, the Sanskrit Purushapura, the modern Peshawer, he was informed of a remarkable cave, where Buddha had converted a dragon, and had promised to leave it his shadow, in order that, whenever the fierce passions of its dragon-nature should awake, it might be reminded of its vows by the presence of its master’s shadowy features. The promise was fulfilled, and the dragon-cave became a favourite resort for pilgrims. Our traveller was warned that the roads to the cave were haunted by robbers, so that for three years no pilgrim had been known to return from it. But he replied that it would be difficult during a hundred thousand Kalpas to meet once with the true shadow of Buddha, and that having come so near it in his pilgrimage, he could not pass on without paying the tribute of his adoration.
He left his companions in their security, and having, with some difficulty, obtained a guide, proceeded on his way. They had accomplished but a few miles when they were attacked by five robbers. Hiouen-thsang showed them his shaven head and priestly robes. “Master,” said one of the fraternity, “where are you going?” “I desire,” replied Hiouen-thsang, “to adore the shadow of Buddha.” “Master,” said the robber, “do you not know that these roads are full of bandits?” “Robbers are men,” was the answer, “and as for me, when I am going to adore the shadow of Buddha, though the roads might be full of wild beasts, I shall walk on fearless. And inasmuch as I will not fear you, because you are men, you will not be insensible to pity.” These words, in their simple faith, produced a strange effect upon the robbers, who opened their minds to the enlightenment of the wise man’s teaching.
Hiouen-thsang resumed his journey, with his guide, and passed a stream which rushed tumultuously between the walls of a precipitous ravine. In the rock was a door opening into a depth of darkness. With a fervent prayer the pilgrim entered boldly, advanced towards the east, then moved fifty steps backwards, and began his devotions. He made one hundred salutations, but saw nothing. This he conceived to be a punishment for his sins; he reproached himself despairingly and wept bitter tears, because he was denied the happiness of seeing Buddha’s shadow. At last, after many prayers and invocations, he saw on the eastern wall a dim patch of light. But it passed away. With mingled joy and pain he continued to pray, and again he saw a light, and again it vanished swiftly. Then, in his ecstasy of loving devotion, he vowed that he would never leave the place until he had seen the “Venerable of the age.” After two hundred prayers, he saw the cave suddenly fill with radiance, and the shadow of Buddha, of a brilliant white colour, rose majestically on the wall, as when the clouds are riven, and all at once flashes on the wondering eye the marvellous image of the “Mountain of Light.” The features of the divine countenance were illuminated with a dazzling glow. Hiouen-thsang was absorbed in wondering contemplation, and from an object so sublime and incomparable he could not turn his eyes away.
After he awoke from his trance, he called in six men, and bade them kindle a fire in the cave, that he might burn incense; but as the glitter of the flame made the shadow of Buddha disappear, he ordered it to be extinguished. Five of the attendants saw the shadow, but the sixth saw nothing; and the guide, when Hiouen-thsang told him of the vision, could only express his astonishment. “Master,” he said, “without the sincerity of your faith and the energy of your vows, you could not have seen such a miracle.”
Such is the account which Hiouen-thsang’s biographers give of his visit to Buddha’s cave; but Max Müller remarks, to the credit of Hiouen-thsang himself, that in the Si-yu-hi, which contains his own diary, the story is told much more simply. After describing the cave, he merely adds: – “Formerly, the shadow of Buddha was seen in the cave, bright, like his natural appearance, and with all the marks of his divine beauty. One might have said, it was Buddha himself. For some centuries, however, it has not been possible to see it completely. Though one does perceive something, it is only a feeble and doubtful resemblance. If a man prays with sincere faith, and if he have received from above a secret impression, he sees the shadow clearly, but cannot enjoy the sight for any length of time.”
From Peshawer the undaunted pilgrim proceeded to Kashmir, visited the principal towns of Central India, and arrived at last in Magadha, the Holy land of the Buddhists. There, for a space of five years, he devoted himself to the study of Sanskrit and Buddhist literature; he explored every place which was consecrated by memories of the past. Passing through Bengal, he travelled southward, with the view of visiting Ceylon, the chief seat of Buddhism. But, unable to carry out his design, he crossed the peninsula from east to west, ascended the Malabar coast, reached the Indus, and after numerous excursions to scenes of interest in North-Western India, returned to Magadha to enjoy, with his old friends, the delights of learned leisure and intellectual companionship.
Eventually, his return to China became necessary, and traversing the Punjab, Kabulistan, and Bactria, he struck the river Oxus, following its course nearly up to its springhead on the remote Pamir tableland; and after a residence of some duration in the three chief towns of Turkistan, Khasgar, Yarkand, and Khoten, he found himself again, after sixteen years of varied experience, in his native land. By this time he had attained a world-wide reputation, and he was received by the Emperor with the honours usually accorded to a military hero. His entry into the capital was marked by public rejoicings; the streets were decked with gay carpets, festoons of flowers, and waving banners. The splendour of martial pomp was not wanting; the civic magistrates lent the dignity of their presence to the scene; and all the monks of the district issued forth in solemn procession.
If this were a triumph of unusual character, not less unaccustomed were the trophies which figured in it.
First, 150 grains of Buddha’s dust;
Second, a golden statue of Buddha;
Third, another statue of sandal-wood;
Fourth, a statue of sandal-wood, representing Buddha as descending from heaven;
Fifth, a statue of silver;
Sixth, a golden statue, representing Buddha victorious over the dragon;
Seventh,
Max Müller, p. 36.
