1845.] On the Buddhist Emblem of Architecture. 631 



antient Egyptians a star represented " the Mundane God, likewise fate, 

 likewise destiny," likewise the number "five" This Star was five- 

 rayed, and is used in those mysteries, which have come down to us to 

 represent the same idea that it did among that people ; and, from what 

 has been said, it is probable that it did not exactly represent the idea 

 of " God," but of that revelation of Himself alone appreciable by men, 

 viz. His Law. The five commandments composing this Law are mere- 

 ly inculcations of those duties, the performance of which is absolutely 

 necessary for the preservation of social order, and happiness ; in fact, 

 they are the five points of fellowship, viz. refraining from, 1st, panatie- 

 pata, " destroying life ;" 2dly, ddiennadana, " theft ;" Sdly, kamethoomiets- 

 tshatsara, " adultery ;" 4thly, moothawada, " falsehood ;" and 5thly, thoo- 

 ramerayamadzdzhapamadathtana, " intoxicating drinks." It will be re- 

 marked how truly all these may be styled points of fellowship, referring 

 as they do solely to those duties necessary for the maintenance of order 

 in society, and not, as in the Decalogue of the Hebrew, inculcating any 

 of the obligations due to one's God. Another connection between the 

 number "five," and a "god" in Boodhism, is shewn by the circum- 

 stance that Boodhism holds that there are " five Boodhs,"* who charac- 

 terise the present world ; four of whom have appeared, and the fifth 

 who is yet to appear. We find a similar connection existing in refer- 

 ence to their sacred number, in Brahminised Boodhism as it obtains 

 among the Nepalese, for they hold that the number of Boodhs is 

 " seven ;" (vide, Hodgson's Tracts on Boodhism,) that being a sacred 

 number in Brahminism, and among the Semitic families of the globe, 

 but enjoying no particular sacred value in true Boodhism. 



Having thus discussed the Triglyph and Dentals, we will proceed to 

 those ornaments which are generally placed on the metopes of the 

 frieze. These generally are the head of a dead Bull, or Ox ; or a Rose, 

 or Rosette, generally styled a " Patera." I have already remarked, 

 that it is only in connection with the idea of perfectibility that we must 

 endeavour to realize the symbolism of these emblematic ornaments. 

 We have already seen how that Boodhistically viewed, the Triglyph em- 

 blematises the union of Boodha, Dhamma, Thenggha; forming when 



* A Boodh, comes nearest among them to the definition of a God, being the sole 

 true object of worship. 



4 Q, 



