carvings in the rock,-groups of monkeys, the boar's temple representing Vishnu as a boar, the tiger's cave, a cave surrounded with tiger's heads carved in the rock. Another singularly sculptured rock, forty feet high and twice as long, presents a hundred strange figures of men, women, monkeys and elephants. The shore temple is washed by the waves, and the legend tells of many similar buildings partially submerged.

Southey, in his Curse of Kehama, refers to this legend of a submerged city thus:

MAHAVALIPUR.

Mahavalipur is, according to Mr. Fergusson, a petrified Buddhist village, applied to the purposes of another religion, but representing Buddhist forms in the seventh century, when Buddhism was dying out. Doubtless it had some connection with Ceylon. The people who carved these curious monuments seem, says Mr. F., suddenly to have settled on a spot where no temples existed before, and to have set to work at once to fashion the detached granite boulders they found on the shore into nine raths or miniature

temples.

They pierced the side of the hill with fourteen caves, carved two long bas-reliefs, and then abandoned them unfinished. The raths are close together on the sandy beach south of the hill of caves. The largest, called Bhima's Ratha, is sixteen yards long, eight wide, and nine high. The roofs are ornamented with ranges of little recesses or simulated cells, which characterise the Dravidian temples, and are surmounted by a dome, an equally universal feature. The next rath is pyramidal and four stories high. These singular ruins, while they are memorials of Buddhism in its decay, throw light

upon the history of the Dravidian buildings, which probably were originally of wood, and from about the seventh century began to be constructed in stone.

Regarding the Hinduism of Southern India as embodied in these temples, Dr. Monier Williams says: "Religion is even more closely interwoven with every affair of daily life, and is even more showily demonstrative in the south of India than in the north. A distinction must be pointed out between Brahmanism and Hinduism. Brahmanism is the purely pantheistic and not necessarily idolatrous creed evolved by the Brahmans out of the religion of the Veda. Hinduism is that complicated system of polytheistic doctrines, idolatrous superstitions, and caste usages which has been developed out of Brahmanism after its contact with Buddhism and its admixture with the nonAryan creeds of the Dravidians and aborigines of Southern India. Brahmanism and Hinduism, though infinitely remote from each other, are integral parts of the same

system. One is the germ or root, the other is the rank and diseased outVaishnavism and Saivism (or the worship of Vishnu and Siva)

growth..

MADRAS.

constitute the very heart and soul of Southern Hinduism. As to Brahma, the third member of the Hindoo Triad, and original creator of the world, he is not worshipped at all, except in the person of his alleged offspring, the Brahmans. Moreover, Vaishnavism and Saivism are nowhere so pronounced and imposing as in Southern India. The temples of Conjeveram, Tanjore, Trichinopoly, Madura, Tinnevelly, and Ramessveram are as superior in magnitude to those of Benares as Westminster Abbey and St. Paul's are to the other churches of London. Furthermore, it must not be forgotten that although a belief in devils, and homage to bhutas, or spirits of all kinds, are common all over India, yet what is called 'devil worship' is far more systematically practised in the South of India and in Ceylon than in the North. The god Siva is constantly con

nected with demoniacal agencies, either as
superintending and controlling them, or as
himself possessing (especially in the person
of his wife Kali) all the fierceness and
malignity usually attributed to demons.
All honour to those noble-hearted mission-
aries who are seeking by the establishment
of female schools to supply India with its
most pressing need-good wives and
mothers and are training girls to act as
high-class schoolmistresses, and sending them
forth to form new centres of female educa-
tion in various parts of Southern India."

No city, perhaps, in the world has a site so utterly unpropitious and disadvantageous as MADRAS. On a coast exposed without shelter to the north-east monsoon, with a barrier of sand lashed continually by a surf passable in fine weather only by native boats of singular construction manned by native boatmen, and in foul weather insurmountable even by these, with no navigable river flowing into the sea, it spreads along the border of a wilderness of barren sand in the torrid zone, exposed to the unsheltered glare of a scorching sun. The first British settlement was at Armagan, sixty miles north, a situation with some natural advantages, where a factory was built; but in 1639 the East India Company's agent abandoned it for the miserable spot, granted in irony by a native prince, upon which he built Fort St. George. Nothing more strikingly illustrates the power of British pluck and enterprise than the present aspect of Madras. Along that inhospitable coast for a distance of nine miles, and covering that sandy waste, there now stretches a thriving city, with an area of twenty-seven square miles, and a population of four

hundred thousand. Along that unprotected roadstead the ships of all nations

ride at anchor to take in or discharge cargo; and from the city the iron horse wends its way north-westerly across the continent, eight hundred miles in forty hours, to Bombay, and sends its tracks southwards almost to Cape Comorin. The meridian of Madras now gives its time to the entire railway system of India.

Spreading over this wide area, Madras is an aggregation of no less than twentythree towns and villages, with public buildings, European residences, warehouses and even shops in park-like enclosures, filling up the intervening spaces. Beginning with the north, there is Royapuram, with the Tinnevelly settlement; then the Black Town, defended from the encroachments of the sea by a strong stone bulwark, and with seven wells of water, filtered through the sand, pure and wholesome. The population of these two is one hundred and fifty thousand. Next comes Fort St. George, the first nucleus of the city, strongly fortified, containing the arsenal, council house, and the Fort church, with its monument to the missionary Schwartz; and beyond, the island and the Governor's house and gardens. Then southwards, Triplicane, the Mohammedan quarter, with eighty thousand souls; and beyond this St. Thomé, the traditional site of the martyrdom of the Apostle Thomas. Inland, beyond the Fort and the Black Town, are Chintadrepettah and Vepery, in which stands the church where the Lutheran missionary Sartorius preached for many years, and where the London Mission has its compound. The view from the lighthouse, one hundred and eleven feet high, is extensive; one sees the entire city, and the shore for miles. The houses for the most part are yellow, covered with the stucco called chunam, which when dried and polished has the appearance of the finest