As a consequence of Chang Ch'ien's mission mentioned above, Khotan sent an Embassy to the Chinese Court in the reign of Wu-ti (140-87 B.C.) and the T'ang Annals state that its kings handed down the insignia of Imperial investiture from that time onwards. There seems however to have been a dynastic revolution about 60 A.D. and it is possible that the Vijaya line of kings, mentioned in various Tibetan works, then began to reign[512]. Khotan became a powerful state but submitted to the conquering arms of Pan-Ch'ao and perhaps was subsequently subdued by Kanishka. As the later Han dynasty declined, it again became strong but continued to send embassies to the Imperial Court. There is nothing more to mention until the visit of Fa-Hsien in 400. He describes "the pleasant and prosperous kingdom" with evident gusto. There were some tens of thousands of monks mostly followers of the Mahayana and in the country, where the homes of the people were scattered "like stars" about the oases, each house had a small stupa before the door. He stopped in a well ordered convent with 3000 monks and mentions a magnificent establishment called The King's New Monastery. He also describes a great car festival which shows the Indian colour of Khotanese religion. Perhaps Fa-Hsien and Hsüan Chuang unduly emphasize ecclesiastical features, but they also did not hesitate to say when they thought things unsatisfactory and their praise shows that Buddhism was flourishing. In the fifth and sixth centuries Khotan passed through troublous times and was attacked by the Tanguts, Juan-Juan and White Huns. Throughout this stormy period missions were sent at intervals to China to beg for help. The pilgrim Sung Yün[513] traversed the oasis in 519. His account of the numerous banners bearing Chinese inscriptions hung up in the temple of Han-mo proves that though the political influence of China was weak, she was still in touch with the Tarim basin. When the T'ang effectively asserted their suzerainty in Central Asia, Khotan was included in the Four Garrisons. The T'ang Annals while repeating much which is found in earlier accounts, add some points of interest, for they say that the Khotanese revere the God of Heaven (Hsien shên) and also the Law of Buddha[514]. This undoubtedly means that there were Zoroastrians as well as Buddhists, which is not mentioned in earlier periods. The annals also mention that the king's house was decorated with pictures and that his family name was Wei Ch'ih. This may possibly be a Chinese rendering of Vijaya, the Sanskrit name or title which according to Tibetan sources was borne by all the sovereigns of Khotan.