The mound is of great extent, running nearly east and west. It is perhaps half a mile long and of about the same width, and in former times there probably stood a large Vihar or convent on its western end, where it is highest.

Near this were lying six large stones very richly carved and in good preservation. The carvings upon them appeared to be metaphorical representations of the seasons. They are said to have been dug out from near where they are now lying some years since, and the stones (sandstone) appear quite fresh.

On one, five feet in length, S'ákya is seated on a tortoise. Two devotees kneeling, hand or offer vessels; whilst

On

from his head springs a tree, going off into scrolls
in the bends of which are lotus blossoms.
two or three stand little elephants, and on the
others there
are "chakwá chakwi" or Brahmani

ducks billing and cooing, or sitting alone preening

their feathers.

On either side is a panel, much defaced, but upon which "kinnars" or cherubs may yet be seen, and again beyond these on either side are

amatory groups-very Jain-viz. to the left a man playing a tom-tom with a woman holding her hands over his head; to the right a man's hand on his heart vowing devotion, whilst the woman is scorning him. On another large stone, half of which is wanting, is Buddha rested in the middle, the "Navagraha" or nine planets right and left, with the sun and moon on either hand closing the series. This stone is clearly early Hindu.

I append an outline of a portion of another carving which appears allegorical, although I am unable to make it out. I also send an outline of a pilaster found by me at Bíchaman on the Grand Trunk Road about six miles distant. Besides being of unusual design, it is pierced with a large round hole, and may possibly have formed part of a railing like that found at Mathurá.

The bricks about the village were not large, and I imagine that in early times, the use of squared kankar blocks for religious edifices was universal in places where stone is not found. The carvings above described were on sandstone which may have been brought from Agra or elsewhere. It is, however, clear from what I have above noted that Asauli is worthy of a visit by any passing Archeologist.

Anjani. About three miles north of Mainpuri in the cross-road eading to Eta lies this village, and the road to it is cut through the base of the large khera or mound which attracts the attention of the Archaeologist. To the left (in west) for a very large extent is low marshy land caused by the extensive scooping off of the surface earth or the purpose of raising the mound to the right, on which, in very early times, stood Buddhist or Hindu buildings.

At present the summit is occupied by a small mud fort surrounded by a trench, which I was told was thrown up in Lord Lake's time by the Nawab of Lucknow, whose authority was acknowledged here.

Close by and still upon the crest of the mound which is of great extent, appears a heap of stones, and this upon closer examination, proves to have been a Buddhist "chaitya" or outlying chapel to a large building.

The basement would appear to be in sitû, and stands in the middle of what was once an enclosure of 24 by 18 paces in extent, its longest face being toward the south. The foundation of the enclosure wall has been dug out to the extent of several feet, which reveals the fact that the whole of this part of the mound consists of brickwork laid in mud and the bricks being from 14" to 15" × 10" x 23" in size.

The "chaitya" was constructed of kankar blocks; although some small portions were of Delhi sandstone. The remains, however, scattered through the village, shew that there must once have been a very large building here with columns of considerable diameter; and from their character, I am inclined to assign a date coeval with the decline of Buddhism.

The sheet of illustrations herewith sent, (Plate VII.) shews that the line of Rakshas' or demon heads, bears the character of the Buddh Gaya restorations and of many found at Benares and Jaunpur (figured in the Journal) presumed by me to belong to the same period (Fig. 1). The original cruciform capitals (Figs. 2 and 3) and chessboard (“diaper” of Col. Yule) pattern, Fig. 4, betoken great antiquity, whilst the finding in one place of the eight feet of cornice would seem to indicate a larger "Sinhásan" or idol throne for the figure of Buddha than could have been placed in the little "chaitya."