228 Journal of the Asiatic Society of Bengal. [N.S., XTX, 
Marignolli (1349) says that he was painted in the 
Churches—and he means no doubt India—as riding on an ass, 
accompanied by two lions and two slaves, and covere 
with a mantle of peacocks’ feathers. Much in this symbolism 
remains to be explained. (Yule, Cathay, 11. 375.) 
n our notes on unicorns in connection with Prester 
John’s cerastes, we quoted Claudius Ailianus, of the middle 
of the second century, speaking of one-horned horses and 
one-horned asses. Practically every one of the fabulous 
i 
might eventually have developed into the picture of the ass 
ridden by the Saint, and of two lions accompanying him. 
The animals of the Seven Pagodas are apparently an 
extremely ancient symbolism, In Buddhist art they are 
generally replaced by a small stupa (or an angel ?) on either 
side of a Buddha or a Boddhisattva ; in later Hindu art, by 
angels, tutelary genii (2), often holding a scroll. The latter 
ES ae perhaps sufficiently near to our times to allow one 
fixity of symbolisms. The two figures at the back of the 
throne of Queen Victoria before the Victoria Memorial Hall, 
Calcutta, seem to be a traditional artistic device derived from 
the symbolism of the angels noticed on the statues of our 
Hindu deities. 
_ “The Lion and Unicorn are prominent at many Shinto 
shrines. They support Mikado’s throne at Kyoto Palace, as 
well as the Crown in the Royal Arms of Great Britain and 
Ireland.. . Both Lion and Unicorn crouch at Buddha's feet 
at the entrance to the vast Mahayana Rock-temple at Ajanta, 
N. India.” Cf. Mrs, EB. A. Gordon, World-Healers, op. cit. 
p. Sal, n. 5. 
“At Kompira Shrine in Tokyo, the Lions (called “ the 
Heavenly dog Ama inu” and “the Korean dog Koma-inu’’) 
Caves of the Thousand Buddhas at Tun-huang visited by Sir 
Aurel Stein, Cf. ibid, p. 53 
24. § 
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