740 Journal of the Asiatic Society of Bengal. (December, 1911. 
resistance, and appealed to their common Buddhism, an appeal — 
which from prudential motives Kadphises accepted. The end © 
was that under the influence of Acvaghosha, the apostle of © 
Northern Buddhism who introduced the cult of Amida and his 
A 
Paradise of the West, a peace was made, and the Mahayana 
of its peculiar doctrines to the Mazdeism of the day, the knowledge 
of which came to these regions through the Parthian occupation ; 
and it is noteworthy, that this cult of Amida, one day to become 
the prominent feature in Chinese and Japanese Buddhism, was — 
first preached in Eastern Asia by the Parthian prince Anshi 
Kao, son of king Pacorus, who willingly resigned his succession 
to bear the Doctrine to those eastern lands. ; 
A critical study of the coins of this period, in the new 
light thrown on contemporary events by the Chinese historians, 
will show them to be in entire accordance with the other recorded — 
facts above. This must, however, be reserved for another 
chapter. i 
Part II. 
THE CAKAN KINGDOM, AND THE PARTHIAN 
OMINION fe 
44. From records, which if not contemporary are of ven 
early date, we can gather that the second Geathlef, whose name 
we may modernize as Guthlaf, was succeeded by a monarca 
bearing the unmistakably, even in its Greek form, Getic na 
of Gondophares, i.e. Gundoberht. The name is as unmistaka 
Getic as that mentioned by Menander of Katulphus. Here 
may quote at some length the apocryphal acts of S. Tho 
which with ‘their evidently undesigned coincidences, tho 
in no way historical, may be accepted as throwing light on t 
circumstances of the time. Gundobert, succeeding to a settle 
kingdom, and having apparently removed his capital from 
Parashawar to the more central ‘Takshasila, identified by Cu 
was by our Saviour sold into ca 
