i) 
262 DR THOMAS A. WYSE ON SOME OF THE 
circles placed in the same order as in the temples in Hindostan (fig. a); and to 
mark still more intelligibly the trinity in unity, they are surrounded by another 
circle. This is the simplest form of the representation of the trinity in unity; 
and the “crescentic ornament” underneath the circles, in the Kinnellar stone, 
proves its identity with the other sculptured stones of Scotland.* The most fre- 
quent form, however, of the trinity on these stones, is two circles, symbols of 
spirit and matter, united by a belt, and crossed by a bar, to the extremities of 
which two sceptres were joined (fig. @), to indicate the supreme power, according 
to the Buddhist creed, the co-ordinate, and all-originating principle. This formed 
what has been called the “spectacled ornament” upon the stones of Scotland ; 
while the third member of the trinity, organized matter (Sangha), was repre- 
sented near the others, in the form of a crescent. Sometimes this third member 
is crossed by sceptres, to indicate the sovereignty of the laws which organic mat- 
ter follows. 
This interpretation of the “spectacled ornament” is further proved by the 
frequent appearance of an eye at the angles where the cross-bar joins the sceptres; 
which, like the eyes in the Buddhist temples dedicated to the deity, typify the 
spiritual intelligence which rules the universe. I may refer to the smaller Aber- 
lemno stone, as a good example of these eyes, as they appear on the standing- 
stones of this country (fig. 10, @; and / a). 
But neither the circles (fig. 1.), nor the crescent (fig. A, a), afforded a sufficient- 
ly clear idea of organized matter, the third member of the trinity, which they were 
intended to represent; and with that freedom which the Buddhist artists were 
allowed, and took advantage of, they explained their meaning more intelligibly 
by representing organized matter, in Scotland, as an embryo, or some rude repre- 
sentation of animal life.+ Thus, on the Dunnichen stone, organized matter is re- 
presented as a two-headed figure of a flower (c) gracefully bent towards the sym- 
bol of God, from whence it was supposed to receive its spiritual emanation ; on the 
silver ornament found at Norrie’s Law, a dog-like embryo (7), and on the Kintore 
stone, the embryo of an elephant (¢) is thus receiving the spiritual influence. The 
same idea is expressed in the same way, on Buddhist coins ; as is represented on 
the annexed plate, where figs. 5 and 6 represent the union of the two members 
of the trinity, spirit and matter («, 8), with an embryo elephant or monster below 
(5); while organized matter was represented as a hand, an embryo (7), a serpent 
* As the Hindus as well as the Buddhists suppose that the spiritual essence envelopes the earth, 
I was curious to see if there was any difference in the size of the circles. I found the figures on the 
Kinellar stone were sufficiently distinct to enable me to do so; and on carefully measuring the three 
circles, I found that the upper cirele, and that on the right-hand side, were of the same diameter, 
while that on the left-hand was half an inch larger. I therefore consider that this circle represented 
Buddha, or spirit. 
+ According to this opinion, man is the union (Sangha) of matter (Dharma), with the soul or 
divine intelligence (Buddha). 
