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objects, representing the two feet of Vishņu. The tradition is, that this deity selected this precise spot for the performance of ascetic rites and the worship of Mahadeva. It is, consequently, held in great veneration by the natives, and receives divine honours. In the month of Kártik, multitudes of people flock to Vishņu's feet, imagining that all who worship them are guaranteed a sure introduction into heaven. Mr. Prinsep observes, that “the charanpáduka (impression of Vishņu's feet) is said to mark the spot on which he alighted. It is distinguished by the figure of two feet cut in white marble in the centre of a round slab, probably intended to represent the chakr or discus; but, as the charan is generally thought to be peculiar to Buddha and Jain places of Worship, the emblem is, probably, of modern and spurious introduction where it is here set up.
There is another páduka near the mouth of the Barna Nála."
The Manikarniká ghát, while the most sacred of all the gháts in Benares, is also the intermediate point of them all; so that, were the city divided into two portions at this place, they would be nearly equal in extent. Ascending the second flight of stairs, we come to a temple of ancient reputation, but probably of modern construction, occupied by Siddha-vináyak, or Gaņeś. Imagine a figure painted red, having three eyes, a silver-plated scalp ornamented with a garland of flowers, and an elephant's trunk, this last member being hidden behind a cloth which conceals a large portion of the idol, and, in front, is so tucked in as to resemble the cloth which a barber wraps about a man before shaving him. At the feet of the god is the figure of a rat,-the
animal on which he is supposed to ride,--and also a miniature fountain. On either side of the inner shrine is a statue of a woman, one being called Siddhi, and the other, Buddhi. In this neighbourhood there is, likewise, an imposing temple, erected a few years ago by the Raja of Ahmety.
Near to Maņikarņiká ghát are Sindhia ghát and the Raja of Nagpore's ghát, the former of which is remarkable not only for the massiveness of its masonry, but also for the circumstance that the entire structure has sunk several feet into the earth since its erection, and is still gradually and slowly sinking. The ghát consists of three rows of low towers or turrets. The uppermost row is of two turrets, one at each extremity, which are the largest of the whole and are exceedingly massive. The second lower down has six turrets; and the third, five. These turrets are called marhís by the natives, and are used, by them, for sitting upon in the cool of the day, or for retiring to after bathing in the Ganges. They are of stone, and are connected together by walls and stairs of the same material. Before the ghát could be completed, the masonry began to sink; and, on one occasion, so violent was the motion, that a loud report like the discharge of cannon was heard. A temple to the left of the south turret is rent from the summit to the base; and the entire building is so dilapidated, that it looks as if it had been shaken by an earthquake. The ghát itself, and also the stairs leading up to the top of the huge breastwork uniting the two largest turrets, exhibit an immense rent, which is carried down to the very base of the ghát. The breastwork, likewise, to
gether with the turrets, is out of the perpendicular, and has a remarkable appearance. In some places the stones are more than two feet apart. The people residing in the neighbourhood say, that the ghát has sunk-some ten or twelve feet in all, and that, inasmuch as stair after stair continually, though slowly, vanishes, they know that the subsidence is still going on. The ghát was built by Baija Bai, the same lady who erected the colonnade round the Gyán Bápí well ; but it is not yet completed, and there is no hope that it ever will be.
The temple of Briddhkál, situated on the northern side of the city, is interesting, both for its antiquity and extent, as well as for the singular legends connected with its primitive history. It formerly possessed twelve separate courts or quadrangles; but now only seven are in existence, and several of these are fast falling into ruin. Indeed, the aspect of the entire building is that of decay. The site of the other five courts, and of the gardens once attached to the temple, is occupied by dwelling-houses. When this shrine was in its glory, it must have been a place of some magnificence. The pile of buildings now standing has a hoary appearance, the effect of which is greatly increased by its ruinous condition. The tradition respecting the origin of the temple is, that, in the Satjug, an old Raja in ill-health visited Benares, and there diligently performed ascetic rites, and religious ceremonies. The god Mahadeva was so gratified with the piety of the old man, that he not only healed his sickness, but also caused him to become young again. In honour of this deity, therefore, the Raja erected the present