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THE INDIAN ANTIQUARY.

JUNE 7, [1872.

absence of any reference to Krish n a or the Krishna-worship,” though of course the only

must probably be left in the meantime un

legitimate inference to be drawn from this

them all out of the original text, and to regard them only as later additions, would certainly be attended with considerable difficulties.| I refer, in the sirth and last place, to the diction of the work, as exhibiting on the whole decidedly less of a tendency to take liberties with the gram mar, than is shown in the earlier parts of the Mahabharata. There is an important difference also in the form of the composition in the two

silence is that we must not push the date of the work too far back.f. The same remark ap

plies to the absence of any mention of the Dàkin i and (if I do not mistake) of the Vidy à dhara. The Vedic gods, however—for instance, Indra, Vayu, Agni, Rudra—are repeatedly men

tioned, and frequently as taking part in the action of the poem; but alongside of them, and decidedly ranking as the principal deities, we find Brahman, Vishnu (Nārāyana), and Siva ;

and, as we have already seen, one of the chief tendencies of the poem, in its present form at least, is a distinctly implied desire to exalt Vishnu above the other gods. Whether the

decided ; but, in any case, completely to strike

works, and in this the Ramayana is at a disad

vantage, as in it the concluding verses of the chapters (and the remark holds true of all the recensions) are constructed in various metres, more artificial than the single epic sloka-measure. From this it is quite evident that a more artis

legends that specially serve to favour this and

tically correct kāvya-form was aimed at; and

other aims, regarding the pious Savari, and re garding Šarabhaiga, Kabandha and Virådha, are to be ascribed to a Christian origin (as Monier

accordingly the Ramayana is frequently desig nated as mahākāvya:" The title of the chapters,

Williams thinks); or to a Buddhist one (which is my own opinion), S is a question which

tional evidence in the same direction.

sarga (not adhyāya), probably furnishes addi (To be continued.)

ON THE ANCIENT REMAINS IN THE KBISHNA DISTRICT.

(From the Report of the late J. A. C. Boswell, Esq., M. C. S., offg. Collector Krishna District.) (Concluded from page 155.) VII. Forts illustrating the periods of the Oriya when they held this part of the country. It is sovereigns, the Reddi Chiefs, the Bijayanagar or Roya situated in a valley between two spurs of the hill, lu dynasty, the Muhammadan conquest, the rise of the and the mouth of the valley was closed by a high Zamindars, and the powers of the Marathas and embankinent of earth and stone. A stone wall was Rohillas. The most important forts in this dis also raised across the top of the valley. The area trict are those of Kondavid, Kondapalli, and Bel of the old fort is overgrown with jungle, but hid lamkonda. These have interesting associations, among the bushes and trees are to be found remains and are worthy of preservation. The stones have of temples, mantapams, wells, rice-pounding mor been largely removed of late years, and used for tars of stone, &c. The opening of the valley, building purposes. I would propose in future only where the wall was raised, faces the north-east. to allow the loose stones to be removed, and to The whole drainage of the valley was let out preserve the walls and buildings at present existing. through this wall by a sluice which may still be seen. The tradition of the place is, that this sluice Kondarid—This is a small range of hills about 1,500 feet high about 12 miles to the west of Gun having become choked, the heavy fall of rain dur tur. There are two ghâts, that on the north is ing a single night inundated the whole fort, and drowned all the inhabitants. much the shortest, but very steep, there being an (2.) The Durgam or Kila.-The second fort is ascent of steps the whole way, the other ghāt is situated on the top of the hill, the longer ghāt is more circuitous about two miles, but it is not so through the Puttakota, and on the top of the hill steep, and persons can be carried up by bearers. There are three forts of successive periods, the ruins there is a gate known at kattol diddi or firewood of which still exist. gate, By this ascent all supplies were brought up (1.) The Puttakota.-This, the most ancient to the fort. The gate was originally surmounted by a building of four stories, each supported on fort, is said to have been built by Odiya sovereigns -

t It ought also to be said that this silence is capable of explanation by the rivalry of these two incarnations of Vishnu, or rather by that of their respective followers. Rāma undoubtedly represents an earlier stage of Vishnuism :
 * Wide Gorresio : Introd. to Vol. I. 1843, p. xciii.

but it is cºrtainly possible that his becoming the deity of a sect is due to some previous development of the Krishna worship.

I

Savari, indeed, recalls the “woman of Samaria.”

§ Rām. Táp. Up. p. 276. refer also to S'ambuka in the Raghuransa and in Bhava
 * In connection with this part of the subject we may

bhuti ; differently in the Uttarakanda 82, 3.
 * Seemy Acad. Worl. iiber Ind. Lit. G. p. 180, 181.