hardly so great as we might expect when we consider that the Senbya dagoba was only erected fifty-five years ago, and that the interval between it and the rude-stone monuments is consequently considerable. Another striking instance of the modern form this primæval sepulchre assumes is found in the celebrated tomb of Akbar the Great at Agra. There the king is buried in a vault below the level of the ground, but his simulated tomb is on the top of the pyramid, exposed to the air outside; and on each stage, externally, little pavilions replace the stones which his progenitors had previously employed for a like purpose.
These two—the holed stone and the simulated cist—are perhaps the most direct evidences of similarity between the East and the West, but the whole system affords innumerable points of contact, not sufficiently distinct perhaps to quote as evidence individually, but collectively making up such a case that it seems very difficult to refuse to believe that both styles were the product of one kindred race of men, and who at the time they erected them must have been more or less directly in communication with one another.
The literary evidence is much less complete or satisfactory. So far as I know, no paragraph has been detected in any classical authors which would lead us to suspect any connexion at any time between India and any country so remote from it, as France for instance, and still less with Denmark, unless it be the Woden myth belonging to the latter country. That, however, was either so indistinct originally, or has been so obscured by later additions, that it is now almost impossible to say what it is. Though so frequently insisted upon, it seems almost impossible that by any process, the gentle ascetic Sakya Muni could ever have become the fierce warlike Woden, and except some nominal similarities there seems nothing to connect the two. It may be that at some time about the Christian era, a chief of that name migrated from the Crimean Bosphorus to the Baltic, and may have brought with him some Asiatic practices, but the connecting link between him and India seems wholly wanting, and not likely to be now supplied.
The one passage that seems to bear directly on the subject, strange to say, comes this time from India itself. Among the edicts that Asoka engraved on the rocks in various parts of India,
