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THE INDIAN ANTIQUARY.

Hill of Hearing). Another of the Rákshasa leaders, Bahayudam, gives his name to a village just across the Krishna, opposite Satrasala, on the Hai

darābād side. The cave temples are always pointed out as remains of the Rákshasas, and the people con tinually speak of Råkshasas and Jainas in connec tion with each other.

Mr. Fergusson has noticed an extensive excava tion near Dachapalli, covered with sculpture in a most masterly style, and another on the road leading from the river to the Pagoda of Shrishailam. The former I have not been able to find ; the latter is said to be in the Karnul district.

There are also rock

temples at Itipotula, Jatepallam, Elshwaram, and at other places along the banks of the Krishna in the Palnad, of which at present but little is known and which would doubtless repay investigation. . V. Relics of the transition period, when Brahma nism triumphed over Buddhism.—This period is re presented by Brahmanical sculptures introduced into the old Buddhist caves, and sculptured stones taken from Buddhist buildings, and used in the con struction of temples dedicated to Vishnu and Shiva.

The solar race entered India about 1,000 years before the lunar race, which was about the thirteenth century B.C. Both these were Aryans.

From this time till the third or fourth century B.C., no horde of any race, so far as we know, crossed the Indus.

By this time the blood of the

Aryans had become so mixed and impure that the Veda was no longer possible as a rule of faith, and when Shákya Muni attempted to revive, in Bud

dhism, the religion of the aboriginal Turanians, the call found a ready response. Buddha is ordinarily reported to have been born at Kapilavastu, a small principality north of the Ganges, B.C. 623, [and to have died] at Kusanagara in the same neighbourhood about B.C. 543. Mr. Fergusson has fixed the first century after Christ for the building of the Bud

dhist tope at Sanchi between Bhilsa and Bhopal, Central India.

Amrávati he places in the fourth century, A.D., and the caves of Ajanta in the seventh century, A.D. From this period the decline of Buddhism dates.

[MAY 3, 1872.

mantapam, around whose basement is an entablature representing all sorts of animals. In the interior are some of the most beautifully shaped pillars I have seen anywhere in this part of the country. The old edifice is full of interest, but it is used as a common chaultry now by beggars of the lowest castes, and has been disfigured by the erection of a modern travellers' bangala with two rooms on the top. The bangala has in its turn been abandon ed.

One room is used for a school, and the other

has been recently applied for, for a Post Office. Other instances of the use of stones taken from older Buddhist structures for the construction of

later temples may be seen at Parachur in the Ba patla Taluq, and at Gurjala and Piduguralla in the Palnad. Near the latter village are a number of mounds forming a sort of large circle, which the people believe to be the remains of an old fort. The appearance of these mounds bears, however, a very strong rosemblance to the deparali dinni at Amrāvati, beneath which the Amravati sculptures were discovered. They have never been opened. Scattered all around are great quantities of broken pottery, but no coins are known to have been found here.

A careful examination of existing temples would lead to the discovery of many ancient relics of Buddhism ; indeed, one comes across them conti nually, and the transition from the old to the recent form of faith seems to be very clearly marked on the archaeological remains of this district. VI. Temples of the Brahmanical periods, with inscriptions which purport to be from 300 to 800 years old.—The number of temples dedicated to Vishnu and Shiva in this district is very consider able, and what is strange, we find the most ancient

ones abandoned, and their materials used in raising new buildings. The people seem to entertain but few ideas of veneration with regard to the ancient structures, and brick and mortar plastered outside is the description of architecture, that finds most favour for temples in the present day. When we

do find worship maintained in an old temple, we are sure to find the ancient sculptures and inscrip

Shankara Achárya, the principal teacher of Shai vism, lived about the eighth or ninth century, A.D.,

tions effaced and disfigured by a thick coat of white

and out of Buddhism rose the Jaina and Vaishnava

The principal temples dedicated to Vishnu are at Mangalagiri, Akiripalli, Shrikakolam, Vedadri, and Golapalli. Attached to the one at Akiripalli there are some cave-temples. The principal temples dedicated to Shiva are at

faiths; these are both direct products of Buddhism; indeed Buddha is recognized as the ninth Avatar of Vishnu,

In many parts of this district is to be noticed the

wash, and the images smeared with oil or red-lead.

employment of sculptured stones of very ancient

Kotappa Konda, Bejwada, Kalapalli, Shivagangá

date in the construction of Vaishnava and Shaiva

Mopedivi, Chejerla, and Macherla. I have not personally visited all these, and to

temples. The sculptures usually represent animals, elephants, horses, deer, bears, tigers, alligators,

some the priests object to admit European visitors. I have, however, visited a large number of temples mical proportions of these representations are ex in the district. An interesting collection might be

and various sorts of birds and fishes.

The anato

cellent, but in the fabrics in which they are found, made of the stone inscriptions, when such are to they are quite out of keeping with the more recent be found, and which, according to the Telugu dates, buildings; thus there is at Vinukonda an ancient

appear to extend for about 300 to 800 years back.