This traditional connection with India is confirmed by the discovery of numerous documents written in Kharoshthi characters and a Prakrit dialect.  Their contents indicate that this Prakrit was the language of common life and they were found in one heap with Chinese documents dated 269 A.D.  The presence of this alphabet and language is not adequately explained by the activity of Buddhist missionaries for in Khotan, as in other parts of Asia, the concomitants of Buddhism are Sanskrit and the Brahmi alphabet.

There was also Iranian influence in Khotan.  It shows itself in art and has left indubitable traces in the language called by some Nordarisch, but when the speakers of that language reached the oasis or what part they played there, we do not yet know.

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 Hsuan 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 Yun[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.