It [the stûpra] consisted of seven precious substances, viz., gold, silver, lapis lazuli, musaragalva, emerald, red coral, and Karketana stone.
This stûpra of precious substances once formed, the gods of paradise strewed and covered it with mandârava and great mandâra flowers. And from that stûpra of precious substances there issued the voice: “Excellent, excellent, Lord Sâkyamuni! thou hast well expounded the Dharmapayârya of the Lotus of the True Law. So is it, Lord; so is it, sugata.”
Some of the most valuable temple treasures in the Island of Ceylon were preserved in a pagoda near the frontiers of the realm of Saula. The report of the gold and jewels accumulated here excited the avidity of the Portuguese, then in control of a considerable part of the island, and finally an energetic attempt was made to gain possession of them. Although the existence of the pagoda was well attested, the Portuguese were ignorant of its exact location in the tract of forest land wherein it stood. The expeditionary force consisted of 150 Portuguese and 2000 Lascars. On nearing the forest they placed themselves under the guidance of a native captured in the neighborhood. He led them through the woodland, traversing it hither and thither, but no pagoda appeared. Suddenly the native exhibited signs of madness, which were at first believed to be simulated, but were later regarded as genuine, on which he was made away with and another native substituted, however, with the same result. One after another five natives showed the same symptoms and were successively put to death, and at last the Portuguese were compelled to abandon this unsuccessful quest. We have here either a remarkable example of fidelity to the temple, or else an instance of the psychic influence of the terror inspired by the risk of violating it. Undoubtedly the priests represented the result as due to supernatural influence, and perhaps really felt justified in doing so.[[540]]
An official account of the embassy of the Cinghalese monarch Kirti Sri to Siam, in 1750, offers a description of the magnificent pagoda erected over the Sacred Footprint of Buddha, at Swarna Panchatha Maha Pahath. The free use of sapphires and rubies is quite natural, when we consider that some of the finest specimens of these stones are still found in this region:[[541]]
Above the sacred footstep and made of solid gold was a pagoda supported on suitable pillars, forming a shrine. At the four corners were placed four golden sésat, and from above hung four bunches of precious stones like bunches of ripe areca-nuts in size. On the edge of the roof hung ropes of pearls, and on the point of the spire was set a sapphire the size of a lime fruit. Within and overshadowing the footprint like a canopy, there hung from the middle of the spire a full-blown lotus of gold, in the middle of which was set a ruby of similar size. Chariots, ships, elephants, and horses with their riders, all made of gold, and of a suitable size, were placed on a golden support above the silver pavement. This was hung on wires of gold, to which were hung ornaments set with pearls the size of the nelli fruit, as well as other jewelled ornaments, rings and chains. By some skilful device all this could be moved along the silver pavement.
Recent excavations made by Dr. J. H. Marshall in the Punjab, India, on the site of the ancient city of Taxila, captured by Alexander the Great during his Indian campaign, have brought to light many valuable Buddhist remains, dating from about 2000 years ago. One of the most striking of these is a relic casket taken from a tope of the type called dagoba, this name designating that class of those Buddhist structures designed especially for the reception of relics. This relic casket is of steatite, and contained a golden box within which was a fragment of bone, presumably regarded as a relic of the Buddha; around it were many pearls as well as engraved carnelians and also a number of other precious stones.
A carved sapphire, once in the collection of the Marquess of Northampton, shows a representation of the Hindu divinity, Siva. It is of Indian workmanship and the stone measures 1½ inches in length, 1½ inches in width and ¾ inch in thickness.[[542]]
One of the writers most familiar with Indian gem-lore recognizes that while the rich and educated Hindus of our day wear diamonds and other gems chiefly as ornaments, in ancient times these brilliant objects were more largely employed in India to enrich the images of the gods, thus rendering the idols more impressive and causing them to be worshipped with more intense fervor. In ancient India gemmed ornaments were believed to bring to the wearer “respect, fame, longevity, wealth, happiness, strength, and fruition”; a list of benefits long enough to satisfy the most exigent. However, as though this were not enough, we are further assured that these gems “ward off evil astral influences, make the body healthy, remove misery and ill-fortune, and wash away sin.”[[543]]
Ceremony annually observed in the Mogul Empire of weighing the sovereign against precious metals, jewels and other valuable objects, which were distributed as gifts. From “Histoire générale des cérémonies religieuses de tous les peuples du monde,” by Abbé Banier and Abbé Mascrier, Paris, 1741.