time, 264 b. c., resolved to spread Buddhism abroad, and that the propaganda begun in Ceylon was carried in every direction, and that Asoka opened seven of the eight original dagobas of India enshrining relics of Buddha's body, and, subdividing, put them in eighty-four thousand vases or precious boxes, that were scattered to the limits of that religious world. Stupas, or dagobas, were built over these holy bits, and all the central dagoba of Boro Boeder is believed to have been the original structure built over some such reliquary, and afterward surrounded by the great sculptured terraces. Fa Hian, the Chinese pilgrim who visited Java in 414 a. d., remarked upon the number of "heretics and Brahmans" living there, and noted that "the law of Buddha is not much known." Native records tell that in 603 a. d. the Prince of Gujerat came, with five thousand followers in one hundred and six ships, and settled at Mataram, where two thousand more men of Gujerat joined him, and a great Buddhist empire succeeded that of the Brahmanic faith. An inscription found in Sumatra, bearing date 656 a. d., gives the name of Maha Raja Adiraja Adityadharma, King of Prathama (Great Java), a worshiper of the five Dhyani Buddhas, who had erected a great seven-storied vihara, evidently this one of Boro Boeder, in their honor. This golden age of the Buddhist empire in Java lasted through the seventh, eighth, and ninth centuries. Arts and religion had already entered their decline in the tenth century, when the Prince Dewa Kosoumi sent his daughter and four sons to India to study religion and the arts. The princelings returned with artists, soldiers, and many trophies and products; but
