42. “Although ignorance and barbarism have destroyed the ancient favourite seats of learning and civilisation, yet before this had happened: for the benefit of mankind, many works of learned men—which so conspicuously contribute in every country to public happiness, by forming the heart, illuminating the mind, and exciting to industry—were rescued from the deluge of destruction, by being transported to Tibet. This was the effect of the conquest of Persia by the Mohammedans in the year 636 after Christ. 43. “According to M. de Guignes’ account (vide P. Giorgi, ‘Alphabetum Tibetanum,’ p. 417), Fo-a-Xaca (Shakya) was born 1027 years before Christ. A Tibetan annalist, the author of ‘rGyel rabs gsal-vahi mé-long’ (a clear mirror of royal pedigree), tells us that it is recorded in the Chinese Great Depter (memoir), called ‘Zhu-Hu-hou,’ that, till the Emperor Thang and his contemporary in Tibet, [26] there elapsed, since Shakya, 1566 years. Taikún, the son and successor of Thang, was contemporary of Srongtsan Gambo, the son and successor of Nami Srongtsan (in Tibet). After the concurrent testimonies of all historians in Tibet, it was Srongtsan Gambo who, through his two wives, married from Nepaul and China, and by the ability of his minister (who was educated in India), Sembhota (which name was given to him by the Indians, signifying a good or excellent Tibetan), introduced into Tibet the doctrine of Buddha or Shakya, and encouraged learning. Mr. Gibbon, in his History, mentioned the king of Persia, [27] who, after the conquest of Seleucia, the capital of Persia, 636 after Christ, retired to the Emperor Katai Taikun, of the Thong dynasty. In the Chinese history of P. du Halde, Thong commenced a new dynasty about the end of the sixth century, succeeded by Taikun, his son, who favoured the Christians. Now, from these data, we can say with certainty that Srongtsan Gambo (the twenty-fourth in the order of the Tibetan kings, and who is supposed to have lived in the first century of our era, according to the ‘Alph. Tib.’ of Giorgi, &c.) reigned in the seventh century after Christ; consequently there are many mistakes in the above-mentioned ‘Alphabetum Tibetanum.’ With this now fixed epoch agree very well both M. de Guignes and the ‘Zhu-Hu-hou,’ already alluded to; consequently, Nami Srongtsan, the contemporary of Thang, was reigning in Tibet about 539 after Christ, but it is uncertain how long afterwards he reigned. It is enough his son and successor, Srongtsan Gambo, succeeding in the thirteenth year of his age, lived eighty-three years. The sixth after Srongtsan Gambo, in the ninth century, was Khri Srong déhu tsan. He favoured learning and learned men, and contributed much to the establishment of the Buddhistic religion in Tibet.