270 DR T. A. WISE ON THE BUDDHIST MONUMENTS OF ASIA. 
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Explanation of PuatE IV. 
The Eastern symbols are marked by numbers, and the Western, or those of Scotland, by letters. 
Figs. 1 and 2 represent the Trinity ; fig. 1 occurring in the great Buddhist temples of India (Syxzs), 
and fig. 2 on the Topes of Bhilsa (CunninGHan). 
These are the same as the Trinity in unity, fig. a, on the Kinnellar standing-stone in Aber- 
deenshire, and of w on the Dingwall stone, 
Figs. 3 and 4 represent the members of the Trinity separate; «, 6, y, representing spirit (Buddha), 
inorganic matter (Dharma), and organized matter (Sangha). 
The same is repeated in figs. b and ¢, on the stones of Scotland, in a form less decorated. 
Figs. 5 and 6 are two of the many varieties of the two members of the Trinity, Buddha and Dharma, 
as represented on coins ;* and Sangha, or organized matter, as an animal, generally not com- 
pletely formed—as an embryo elephant, a hand, an embryo (7), a serpent (7), a bull (8), &. 
These symbols are very slightly changed in the stones of Scotland. The two members of 
the Trinity are represented as circles, united by a belt, which is crossed by a bar uniting 
two sceptres, the ensigns of sovereignty; and the third member, organized matter, is 
represented as an embryo elephant, a flower (¢), an embryo dog (f), a serpent (g), a fish 
(A), a bird (2). 
Fig. m is the only example of the Trinity traced on a rock of Galloway. In this case, organized 
matter is in the form of a horn, from the navel of which embryo heads proceed. When de- 
tached, they apparently communicate with the external world by means of organ-like in- 
sect antenne. 
Fig. n represents a serpent, transfixed by a bar united to two sceptres, with an embryo elephant, re- 
ceiving its influence from the symbol of the Deity. 
Fig. 9 is the Buddhist cross. 
1 is the same cross, as it appears upon the ancient Phoenician pottery and coins (a a a «), 
is considered to be the symbol of divine life, and to be the Pheenician letter Tau (8). This 
symbol appears on the fourth line of the Newton stone inscription (7). 
Fig. 11 is a more complicated form of the Buddhist cross, and is called the Buddhist labyrinth—the 
symbol of providence ; of which p is a modification, as it appears on the stones of Scotland. 
Fig. o is another variety of the symbol of Providence. There are several others. 
Fig. 10 is the representation of a Buddhist temple, dedicated to the Deity ; which is indicated by the 
two eyes (at «), 
The same is represented on the stones of Scotland by two eyes (fig. & a), where the bar cross- 
ing the belt, unites the two members of the Trinity, and joins the two sceptres: In this 
the resemblance is complete. 
Fig, 12. The sacred Buddhist tree, represented as rising out of a pot; which resembles that (q) on 
the Hassie stone of Scotland. 
Fig. 18, The sacred Buddhist tree, surrounded by a sacred halo, with two persons worshipping. 
The same sacred tree is upon the Farnell stone, Scotland (fig. 7), with a sacred serpent 
on each side, and two figures standing on the pot. 
Fig. s represents the sacred bull on the Hassie stone, marked like those still found in India. 
Fig. t. The centaur on the Meigle stone, armed with two battle-axes, and dragging a sacred tree 
after him, 
Figs. u and v. The figures of a lion, and a stooping camel, on one of the Meigle stones. 
Figs. w, y, 2. Specimens of crosses as they appear upon the ancient sculptured stones of Scot- 
land, 
* See Journal of Asiatic Society of Bengal, particularly yol. vii., plate 61. 
