Br. 56.-A small fragment, 12" 25 x 7", of the back slab of a Buddhist figure. No history.

Br. 57.-Portion of the base of a chaitya, 13" × 13′′. No history.

Br. 58.-A small fragment, 12" x 8" 50, embracing the top ornament over a nimbus. No history..

Br. 59.-A slab, 1' 4"-75 x 7"-75, with four closely-set rows of seated figures of Buddhas in the dhyana mudrā. No history. Br. 60.-A smaller but similar slab, 12.25 x 7"-25. No history.

Br. 61.-A still smaller but similar slab, 7":75 × 6"-80. No history.

D

Br. 62.-The lintel of a doorway measuring 4' 6"50 in length, 1080 in height, and 5"-25 in thickness. The carving is elaborate and consists of a series of panels surmounted by an architrave. The centre is occupied by a representation of the upper part of a temple resembling the great temple at Buddha Gaya. On either side of it, there is a recess containing the figure of a bearded Rishi with long hair done up in a great cross-bow, and his body much emaciated. The one to the left kneels on a lotus stool on one leg, holding his left hand to his chest, while his other arm is stretched out over the other half-kneeling limb, bolding a vase-like object in the hand. The figure to the right is seated and has his hands opposed in front of his chest. On one side of the first of these Rishis, there is his long dand or staff. External to each of these recesses there is a broad surface divided into three sections, the central being the broadest, the three being surmounted by a roof exactly like No. 41 of the Buddha Gaya series, the front of the three sections being carved with mouldings and ornaments like those on the portion representing the wihara. External to each of these is another recess, each with a human figure seated on a lotus pedestal. The figure to the left is holding an elongated

object. Above each of these recesses there is a broad area of rich floral ornamentation. Over all three, and on each side of the central wihāra, there is a narrow architrave consisting of lotus leaves with an outward direction. No history.

Br. 63.-A roughly carved figure of a sāktī.

Br. 64.-A similar figure, measuring 6"50 x 4" 50. No history.

Br. 65.-The base of a small chaitya, about 8" square, and with plain mouldings. It is inscribed on one side. No history.

Br. 66.-A chaitya, 10′′.75 high by 5′′ broad, with the pinnacle nearly perfect and with a seated figure on each of its sides. No history.

Br. 67.—A small (5′′-25 × 3′′-60) figure, probably of a ṣāklī, very rudely carved and with a small human figure on its left, and supported by its left arm.

Br. 68.-An imperfect figure of Buddha seated on a lotus and lion throne in the bhumisparsa mudrā. To the left there is an erect female human figure, grasping the branches of a tree, and therefore probably Māyā; and to the right, a figure of Buddha seated in European fashion on a chair, and holding his alms-bowl in his lap. In front of the throne there is a kneeling human female figure with a male kneeling by the side of it, with a lion external to each. Under the seated Buddha, the monkey that presented a pot of honey to the Teacher is falling apparently into a well, which is represented in the same way as in the sculpture B. G. 53. No history. Presented by C. H. Dreyer, Esq., January, 1883.

A small figure of Padmapāņi with attendant figures 10′′ × 7" 50.

Tilādḥaka.

In Hwen Thsang's time, the monastery of Tilādḥaka1

1 S. Julien's Vie de H. T. p. 139, p. 211: Mém. de H. T. t. 1, p. 439.

appears to have been a place of considerable note. He resided in it for two months, in 637 A.D., for the purpose of consulting a famous priest, Pradjnābhadra, on some doubtful points in his religion. It was situated on the eastern bank of the Phalgu river, about 30 miles south of Patna, and 21 miles to the west of Baragaon, the site of the still more renowned monastery of Nālandā, a position that corresponds to the modern village of "Telâra or Telâdḥa." General Cunningham states that "Telâdḥa was once "a place of considerable importance, as it gave its name to the most numerous class in Magadha," viz., to the Telis or oilmen.

Ta. 1.-A very rude and badly proportioned figure of a Bodhisatwa in relief, against a slab. The sculpture measures 14′′ high and 9′′ broad. The face of the figure, the right side of the slab, and a kneeling attendant figure, are considerably injured. There is an inscription around the margin of the slab, and I am indebted to Dr. Mitra for the following translation of it. He says the sculpture is "a Buddhist votive offering by a mendicant of the name of Buddha-bhattaraka. He was an oil-seller by caste, and son of one Tailika Vishnu, or Vishnu the oilman. The stone was carved by one Durddhuka," and the inscription reads as follows:

तैलाटक बास्तव्य भिक्षु (?) बुड्य भट्टारकस्य देय धम्मायं âfan fay yau g3_âa ufauıfeäi

i.e., "The religious gift of Buddha-bhattaraka of the caste of Tailaḍhaka (or inhabitant of Tailāḍhaka), son of Tailika Vishnu. Done by Durddhuka." The word "bikshu,” “mendicant," I read with some doubt."

1 Cunningham: Ancient Geo. Ind., p. 456. Arch. Surv. Rep., Vol. XI, p. 165; and Surv. Rep., Vol. VIII, p. vii. Beglar, Arch. Surv. Rep., Vol. VIII, p. 34; Broadley, Journ, As. Soc. Beng., Vol. XLI, Pt. 1, p. 250 Fergusson, Roy, As. Soc. Journ, new series, Vol. VI, p. 222.

Presented by the Archæological Survey of India, 8th August 1882.

Monghyr.

Monghyr, one of the divisions of Bihar, has no ascertained early history, and all that is accurately known regarding it dates from the beginning of the Muhammadan conquest of Bengal, after which time it is frequently mentioned by Muhammadan historians. It was a place of considerable importance in a military point of view, but a copper tablet that was discovered within the fort, about 1780, and which has been supposed to be as old as 1052-1059 A.D., makes no mention of the fort nor even of the town, but, after the Muhammadan conquest, Monghyr was the second town in Southern Bihar. The fortifications were repaired, in 1495, by Prince Dauyal, son of Husain Shah, the Afghan King of Gaur, who also built a vault over the tomb of Shah Nafah, the Muhammadan patron of the town. For some time after 1590, it was long the head-quarters of Todar Mall, the General of Akbar, and in later years the head-quarters of Nawab Mir Kasim when he attempted to assert his independence against the English, but after his defeat at Udhavātā, in 1763, the fort ceased to take a place in the history of Bengal.1

Mr. 1.-A sculpture, 1' 9"75 x 9" 50, inscribed on the back with the Buddhist creed. The pedestal on which the figure is seated is 7" high, and is represented as built of bricks or stones, its centre being occupied by an almost circular recess or cave in which a lion occurs. There are two figures in adoration on either side of the cave. The principal figure

is seated in the attitude of teaching, and there is a nimbus. behind the head and a vidyadhara with a garland on each side of it. The presence of the lion would seem to indicate it to be intended for the Dhyani Buddha, Ratna-sambhava.

1 Conf. Stat. Acct, of Beng., Vol. XV.

This sculpture is stated, in the Journal of the Asiatic Society, to have been obtained at Monghyr.

Presented to the Asiatic Society of Bengal by J. G. Pughe, Esq., 7th May 1862.

Vaiṣālā.

This town, so famous in the days of Buddha Gotama, was the capital of the country then known as Wajji, and which was governed by the royal race called Lichawi. The following curious legend exists regarding the origin of this race of princes. A "queen of Benares was delivered of a piece of flesh, which was put into a vessel, sealed, and thrown into the river; but the déwas caused it to float, and it was seen by an ascetic, who caught it and took it to his cell. When he saw its contents, he put it carefully on one side; but on looking at it again some time afterwards, he saw that it had been divided into two. Then the rudiments of the human form appeared, and a beautiful prince and princess were presented, who sucked their fingers and thence drew milk. As it was difficult for the ascetic to bring them up, he delivered them to a villager; and from being so similar in their appearance they were called Lichawi, which name was also given to the royal race that from them received its origin."

On one occasion, when the city of Vaiṣālā was visited by a severe pestilence, the king applied to Buddha for aid in the hope that by his miraculous intervention the plague might be stayed. Buddha was then residing in the Weluwaua wihara, in the kingdom of Magadha, and, whenever he started on his mission of mercy, rain began to fall, and, on reaching the plague

1 Op. cit., Vol. XXXI, p. 300.

2 Cosma Körösi states that the Tibetan writers derive their first king (about 250 B.C.) "from the Litsabyis or Lichavyis."-Spence Hardy, op. cit., f. n., p. 243.

Op. cit., p. 242.