1863.] Remarks on the Bactro-Pali Taxila Inscription. 149 
expanded into BACIAEYC BACIAEoN CoTHP METAC OOHMO 
KAA®ICHC. The native legend, which is the same on both coins, is 
as follows— 
Maharajasa Rajatirajasa Sarvva-logai-s'urasa Mahi-surasa Hime 
Kadphisasa tradata, “ (Coin) of the king, the king of kings, the lord of 
the Universe, the supreme lord, Hima Kadphises, the Preserver.”” The 
compound term Sarvvalogais'ura I take to be the same as Sarvva- 
lokes'wara, the lord of all worlds, the letters & and g being used in- 
differently in Gushdn and Kushdn. Mahisura may be either Mahi + 
as'wara = Mahis'wara the lord of the earth, or Mahd+its'wara = Ma- 
hes wara, the great lord, but the meaning is much the same. 
The only objection that strikes me to my rendering of the terms 
Kozola, Kara, and Hima, as distinctive epithets signifying Red, 
Black and White, is the fact that they are not translated in the Greel 
versions, but simply transcribed. I do not think, however, that this 
objection has much weight, as we know that the very same epithets 
when attached to the names of Gaelic chiefs, whether Scotch or Irish, 
are generally used in the original, as Roderick Dhu, Rob Roy. 
IV.—On the name of the donor. The name of Sangha Rakshita 
was a very common one amongst the Buddhists, meaning “ preserved, 
or cherished, by Sangha,” the third person of the Buddhist Triad. 
‘It occurs frequently in the Bhilsa and Mathura inscriptions. The 
name is followed by the words Sarvva Budhdnam puyae, mata pitaram 
puya, “for the benefit of all Buddhists, for the benefit of his mother 
and father,” a form of expression which is common to all these dona- 
tive records. It occurs in Major Pearse’s Hazara inscription as mdta- 
pitu puyae; and also in Masson’s very perfect inscription on the 
brass casket found in No. 2 Tope at Bimaran. In this I read the 
donor’s name as Stva Rachita, but his father’s name is doubtful. 
The gift consisted of Bhagavata sariraht, or “relics of Buddha,’ 
sarvva Budhdnam puyae, “ for the benefit of all Buddhists. See Ari- 
ana Antiqua, Plate 2 of Tope discoveries, for this inscription, in 
which the final letter of Budhdnam is omitted, but which is found in 
Prinsep’s copy,—see Vol. I. Plate VI. of Thomas’s edition. The 
peculiar form of the y in puyae induces me to read the four letters 
immediately preceding Bhagavata as deya dharma, a “religious gift,” 
a form of expression which is common to most Buddhist donative 
records, whether found at Benares, at Mathura, or in the Western 
Caves, uv 2 
