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THE INDIAN ANTIQUARY.

be picked up on the surface of the ground after a shower of rain, but the impressions are almost en tirely obliterated. Coins of a similar description, and probably of the same period, are also to be found at Gudivādā about the elevated mound on which a former Col

lector built a bangala. The soil is thickly im pregnated with broken pottery and bricks. There are also other places in the district where similar coins are met with—

(1.) Sakhinala dibba near Bokkevala in Najivid Zamindari.

(2.) On the mounds in the Dalamarte field near Marivădă, also in the Najivid Zamindari.

(3.) In the Pati lands in the village of Panu ganchiprol in Nandigama Taluqa. (4.) In the Savatapaya and Lavallapalli swamps

[May 3, 1872.

themselves, they found here an asylum for which they had to pay no rent, and which required no repairs. Ascending the hill from this spot, there is still another cave which was lately occupied by a Bairagi, or wandering devotee. He has divided the cave into several separate chambers with mud walls. The most interior one he appears to have devoted to culinary

purposes, which, as it has no chimney, must have fill ed the other apartments with smoke. The Bairagi in question appears to have been a species of salaman der, for his special penance was to sit in the centre of a circle, about eight feet in diameter having a trench all round (which is still to be seen), in which fires were lighted. In this magic circle he performed his mantras or incantations. He had a reputation of his own, and was much resorted to by

of the Pondraka Salt Division.

women of all classes to whom nature had denied

In connection with these leaden coins, I may mention that lead is found in considerable quanti ties near Karempudi in the Palnad, but the mines are not now worked. Copper is found both in the Palnad and Winukonda Taluqas. The next most important Buddhist remains are the rock caves of Bejwadá on the left, and Unda valli on the right bank of the Krishná. In 1868, when several scientific parties visited the Krishna

the much coveted joys of maternity. The cave is now empty, but there is little about it to indicate traces of its early origin. There is still another cave about half way up the hill just over the town and behind a later temple of Shiva. In the temple of Malleshwaraswämi in the town itself, there are some figures and columns of much older date than the temple itself. These appear to

district to make observations on the great Solar

quite different from those of ordinary Hindu archi

Eclipse of that year, Mr. J. Fergusson, the author of the well known work on the Rock Temples of India, drew the particular attention of the savans to the cave temples of Bejwadā, with a view to obtain ing fuller information for the determination of the question as to their Buddhist origin. These caves

tecture.

are but little known and seldom visited.

Those at

Bejwajá are hollowed out of the eastern side of the great hill, at the foot of which the town stands, and from the summit of which the telegraph wire is car ried across the river Krishna to a hill on the opposite side, a distance of about 5220 feet, without any support. At the foot of the hill at the north-east corner of the town, we come upon a small rock temple which, in the wet season, is a foot or two deep in water. At the entrance is a representation of Venayakudu or Ganesha, showing that, if it had a Buddhist origin, it has been subsequently trans formed into a Brahmanical shrine.

be of Buddhist origin. One capital of a pillar is At the Library in Bejwadā there is a colossal figure of Buddha, cut out of black stone. It is said to have been discovered buried near the base of the

hill, on the top of which stands a bangala built by Colonel Orr. This image has, however, lost its fea tures, which appear to have been wilfully defaced probably by the Muhammadans in their iconoclastic zeal. There is another perfect colossal figure of Buddha in the enclosure of a chaultry at Gudiwádà, which much resembles the one at Bejwadá. The features are very fine, the hair woolly, and it has a seven-headed serpent over its head. There is no

one who claims any property in this image, and it is well worthy of preservation. At Gudiwāqā there is a circular mound resem

bling the one at Amråvati. It is known as lanja dibba or harlot's mound.

It is reported to have

Further on

been raised by a dancing girl who lived on the top,

there are several solitary caves cut out of the rock, like anchorite cells, some of which are only large

she delayed to partake till she could see the lights

and confined herself to one meal a-day, of which

enough for a man to crawl into. Going on still in a north-east direction, near the base of the hill, there is a good-sized mantapam, or porch, cut out of the rock with solid pillars of stone. Behind the man tapam, and opening out of it, there is a chamber, and there are also several other chambers adjoining, which have been converted into shrines at one time, but subsequently deserted. In some there are still images. In the mantapam I found an old man and two old women had taken up their permanent abode.

at Akarepalli Pagoda. The mound, however, evi dently covers the ruins of a Buddhist dagoba. Well burnt bricks are found in large quantities. As there

Old and infirm, without the means of supporting

temples here and ninety-nine tanks. There are

is no stone available in this neighbourhood, sculp tures probably do not exist, but the people tell of a -

stone casket dug up here containing a pearl, some gold leaf, and other relics. There are several other mounds in the neighbourhood, on one of which a former Collector built a bangala. There are said

to have been formerly ninety-nine Buddhist or Jaina