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| 0022 |
Sand-Buried Ruins of Khotan : vol.1 |
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explain to my readers the significance of the mass of antiquarian
materials brought to light by my excavations—whether in the form
of objects of ancient art and industry ; or in those hundreds of old
manuscripts and documents which the desert sand has preserved in
such surprising freshness ; or finally in the many curious observa-
tions I was able to make on the spot about the conditions of
every-day life, etc., once prevailing in those sand-buried settlements.
But of the great historical questions which all these finds help to
illuminate, it was impossible to show more than the bare outlines,
and those only in glimpses. This cannot be the place for their
systematic discussion. But I may at least indicate here the main
directions in which those discoveries are likely to open new vistas
into obscure periods of Central-Asian civilisation.
The early spread of Buddhist teaching and worship from India
into Central Asia, China and the Far East is probably the most
remarkable contribution made by India to the general development
of mankind. Chinese records had told us that Buddhism reached
the "Middle Kingdom" not directly from the land of its birth,
but through Central-Asian territories lying northward. We also
knew from the accounts left by the devoted Chinese pilgrims who,
from the fourth century A.D. onwards, had made their way to the
sacred Buddhist sites in India, that Sakyamuni's creed still counted
numerous followers in many of the barbarian "Western Kingdoms"
they passed through. But these Chinese travellers, best represented
by the saintly "Master of the Law," Hinen-Tsiang, our Indian
Pausanias, had their eyes fixed on subjects of spiritual interest, on
holy places and wonder-working shrines, on points of doctrine and
monastic observance. Of the many things of this world about
which their observations would have been of far greater interest for
the historical student, they have rarely chosen to inform us even
within the sacred bounds of India. Hence their brief notices of
Central-Asian countries, visited merely en route, fail to supply
definite indications of the extent to which Indian culture, language
and art had spread with Buddhist propaganda across the Himalaya
and the Hindukush.
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542
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552
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563
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573
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