710 Coins of Indian Buddhist Satraps. [No. 7. 



ness of the value which I have assigned to it. The differences in 

 the spelling of the names of Kadaphes and Kadphizes I would 

 refer to the issue of different mints, for the coins of Kadaphes are 

 found only in the western Punjab : and those of Kadphizes in Jela- 

 labad and Kabul : the former were most probably minted at Taxila ; 

 the latter at Dionysopolis and Kartana. 



The constant assumption on all his coins of such common and 

 well known Buddhist titles as Dharma-pida " crown of Dharma" 

 (or the law of Buddha) and Sacliha Dharma-pida, or "crown of the 

 true Dharma," at once stamps kiug Kadaphes as a staunch Buddhist. 

 The coins of Kadaphes moreover, are marked with a peculiar mono- 

 graph which is found only upon his coins, and upon those of the 

 single type of Azas, which was discovered in the tope of Hidda. 



The proofs which I have given above of the prevalence of Bud- 

 dhism in the Kabul valley towards the close of the reign of Azas in 

 B. C. 90, and during the whole reign of Kadaphes from B. C. 120, 

 are I think amply sufficient to dispel the doubts even of the most 

 sceptical. In my work on the Bhilsa topes I have already proved 

 the trustworthiness of that portion of the Mahawanso which treats. 

 of the proceedings of the third Buddhist synod and of the conse- 

 quent dispatch of Buddhist missionaries to convert the people of 

 various neighbouring lands.* Amongst these, was the Yona or Greek 

 country of which the capital was Alasadda, or Alexandria. The 

 date of this event was 24*1 B. C. in the twenty-third year of Asoka's 

 reign, and the fifteenth year of Grssco-Bactrian independence, from 

 which period therefore, we ought to date the establishment of 

 Buddhism in the Kabul valley. Another, and an equally independ- 

 ent proof of the accuracy of this portion of the Mahawanso is 

 afforded by the Chinese pilgrim Hwan Thsang who saw a stupa at 

 Na-kie-lo'ho, or Nagrihar, near Jelalabad which was built by the 

 king Asoka. 



I will now say a few words regarding the religion of Kanishka 

 and the other Indo-Scythian princes of Kabul and the Punjab, whose 

 Buddhism has been doubted on account of the Mithraic reverses of 

 their coins. The Raja Taranginif expressly mentions that during 

 the long reign of the three Turushka (or Turki) kings Hushka, 

 * Bhilsa Topes, p. 120. f Book I. V. 170, 171. 



