
1865.] Report of the Archeological Survey. 197 
237. Close to the staircase there was a stone pillar, 70 feet in 
height, which had been erected by King Asoka. It was formed of a 
hard, fine-grained reddish stone, and had a brilliant polish, On its 
summit was a lion, who was seated facing the steps. There were figures 
also sculptured inside the pillar with marvellous art, which were visible 
only to the virtuous. This is Hwen Thsang’s account, with which Fa 
Hian’s agrees in almost every particular; but he adds a curious legend 
about a dispute between the Sramanas and heretics. “Tf,” said the 
former, ‘‘ this place ought to be the abode of the Sramanas, let a super- 
natural testimony proclaim it. They had no sooner finished this speech 
than the lion on the summit uttered a loud roar.”’ 
238. There were several Stupas at Sankisa, of which the most 
famous were the following :— 
1st.—On the spot where Buddha descended from the Trayastrinsa 
heaven, accompanied by Indra and Brahma. This Stwpa is not men- 
tioned by Hwen Thsang, but it is noticed by Fa Hian, and in the 
Barmese life of Buddha, 
2nd.—On the spot where the four Buddhas had formerly sat and 
taken exercise. 
3rd.—At the place where Buddha bathed. 
4th and 5th.—Two small Stwpas of Indra and Brahma. 
6th.—On the spot where the female mendicant Pundarikavarnd 
obtained the first sight of Buddha on his descent. 
7th.—On the spot where Buddha cut his hair and nails. 
239. The only other place of note at Sankisa was the tank of a 
Naga, or serpent, which was situated to the south-east of the great Stupa. 
Fa Hian says that this Naga had white ears; that he lived in the 
dwelling-place of the “ ecclesiastics ;’’ and that he conferred fertility and 
abundance on the ‘“‘ country by causing gentle showers to fall upon the 
fields, and securing them from all calamities.” A chapel was erected 
for his use, and he was said to make his appearance once a year. 
“When the ecclesiastics perceive him, they present him with cream in 
a copper vessel.”’ 
240. Hwen Thsang’s account of Sankisa is unfortunately so mea- 
gre that we have but little to guide us in our attempt to identify the 
holy places of his time with any of the ruins of the present day. The 
only spot that can be identified with any certainty is the tank of the 
