There is a magnificent grove, at the road side, of gigantic tamarind and other trees, under which are scattered some Muhammadan tombs, and there are traces everywhere of this town having once flourished under the Musalman emperors, of whose coins I obtained three or four, as well as two of the nail-headed character. These latter abound in these parts. A thorough search through the town shewed no traces of very ancient buildings in situ, although the old fort mound, now being levelled and converted into a "ganj" or market place, may have been the site of one. I, however, marked about 30 stones, i. e. block kankar and sandstone, which had once formed parts of a Buddhist erection, and all of which appeared to me to have been brought from Malaún about eight miles distant. I have figured some of these. Of No. 1, I found two portions; the rest of the cornice being at Malaún, and a band of the same pattern adorns one of the faces of the great tope at Sárnáth, and has been figured in the "Researches" of the Asiatic Society by General Cunningham.

Figure 2 is commonly to be found carved at the Atala mosque, Jaunpur, and on very early capitals.

The forms shewn in Figures 4, 5, 6 and 7 indicate great antiquity. There are similar ones at Malaún and at many other places. The basement moulding Fig. 8 is very bold, massive and effective, and also of a very early date.

Figure 9 is very singular; but there may be doubts as to its age. Cornice, Figure 3, needs no special remark.

Many of these stones were found built into the gateway of a new sarái; some were seen near the Old Fort or walls; whilst others were used to form the mouths of wells.

Fragments of three kalasas, of a similar size as those found at Malaún, were also discovered; so that the conclusion I arrived at was, that no building of any note in Buddhist times, had existed in Karauli, but that these remains had been plundered from Malaún, which would seem to have been used as a quarry for many years past. I find this district to be dotted over with high mounds of great antiquity, many of which produce stones as herein illustrated; I hope to examine

more of them.

This fact, however, shews one that caution must be exercised in statements as to whence stones have been taken; for there may have

been many small shrines or "chaityas" in connection with monasteries on mounds, which latter may have been built of bricks, which said bricks, which is commonly the case here, have been annexed and used by the surrounding villages.

I can, I am sorry to say, obtain no written notice of these mounds, and they are far beyond the range of oral tradition. A collection of the best of these carved stones might be made here by Government at a very little expense; but no one in these parts appears interested in the subject.

Jusrau, visited February 13th, 1866. About two miles west of Anjani village, described in a former paper, lies the village of Jusrau. It forms part of the titular Rájá of Mainpuri's zamindári or estate, and has, I have little doubt, been plundered of its best archæological remains in the shape of pillars and capitals by former residents of Mainpuri, from which it is scarcely three miles distant. The last attempt would, however, seem to have secured immunity for the future from these spoliations.

The "oldest inhabitant," a grey-haired Brahman, informed me gravely, pointing as he spoke to a large block of kankar which had once formed part of the ancient Buddhist shrine at this place, that the Rájá had sent for this to be used in building; that he had laden it on a two-bullock cart; but that the cart had broken down and the bullocks been drowned whilst crossing the river Isan, not very distant, in the sacrilegious attempt to remove it. He added that the fresh cart and bullocks then sent by the Rájá brought it back with ease, and restored it to the spot where I then saw it. So alarmed are the villagers, that they will not use the smallest, plainest stone for any purpose, and in proof of their sincerity, they shewed me their great need of a good well, saying that they were too poor to burn bricks for it, yet they dared not use the blocks lying about in profusion. And this was the more curious, as the remains about to be described, are thoroughly Buddhist, and not at all Brahminical in their character, whereas the village is a Brahman one.

The cart track leaves the high road from Mainpuri to Etá, shortly after the 4th mile, and crosses a sandy expanse, now covered with crops of barley, &c. until it terminates in the village. To the cast of this are remains of what had been formerly two village

Buddhist shrines, and these were all the buildings to be traced. These are both 50 feet by 30 feet, measured outside, and Plans Nos. 1 and 2 sufficiently explain them. Each has a raised platform 19 by 12 feet, built of well-cut kankar blocks without cement, and quite plain, These must originally have risen from 5 to 6 feet, from the terrace in which they stand; for even now in one place the finished upper work is of that height, whilst in others, rubbish has accumulated. On these raised platforms were probably originally built open chaityas as at Bakáriyá Kund. The remains of kalasas or dome caps, of 5 feet in diameter, such as could crown a Vimána" of 30 or 40 feet in height, evidence large buildings; whilst the finding of several projecting face ornaments enabled me at once to state with certainty the original form of the building. See Figures 4, 5 and 9.

The present residents of the village call the ruins by the name of Jagat Devi's temple, and they tell me that at the Holi festival, a great "mela" or fair is held here, when offerings of ghi and rice are made to the Deví, who is neither more nor less than our old friend "S'ákya Muni" or Buddha. The local name merely means "The deity of the locality."

Buddha is to be found sitting in every niche in the sculpture, and there is, besides, the two small figures, one of which does duty for Jagat Deví, (Figure 5,) and another very well carved, some 4 feet in height, of which I give a rough representation, Figure 8. Nearly all the Buddhist ruins about here, would seem to belong to the time of the decay of the purer faith, and these are no exceptions; for we find the ornaments of the projecting faces to have been the same at Anjani, Karimganj, Karauli and Malaún. Vide Figures 4 and 5.

Here I saw for the first time on kankar, what I believe to be a kind of mason's mark: Figure 11. The carving of the large Buddha is very well executed; but the head has been knocked off and replaced minus part of the neck; and the two upper groups of Kinnaras," or cherubs, are altogether broken away. The two tigers under the lotus, are the same as those I saw at Malaún; the animals are something between a pig and a bear. The forms of these I saw in Behar, and also on a stone in Benares opposite to the Golden Temple.

To the right at base is the figure, supposed by Mr. Sherring and me to be Surya," the sun, and figured amongst the remains from Bhitári in the Society's Journal, Vol. XXXIV. Part I. plate xvii. The lotus or glory around the head, is finely cut in relief, as is also the canopy. There were no traces of large bricks, but all seems to have been built of kankar blocks. In all this village, I saw no trace of the worship of S'iva, and truly, all fell down before, although many openly laughed at this their Unknown goddess, "Jagat Deví," the fear of whom was moreover shewn by their not daring to touch a stone of her former temple.

Additional note on Karauli.-Since recording the foregoing notes, I have had several opportunities of examining ancient carved stones at Karauli. Chaudhari Lachhman Siñh is constructing a tank in steps, the entire facing of which, consisting of squared kankar blocks, is composed of the remains of some very large and handsome Buddhist buildings, which, contrary to the opinion heretofore expressed by me, existed on the spot.

These blocks, in number several thousands, were found when levelling the mound or "khera" for the purpose of laying out a large market. I subjoin a plate (x) of some of the more remarkable, which need little explanation. There were besides, large and handsome mouldings and specimens of nearly all the carved ornamental bands in use in this class of buildings. As usual, however, there had been a reconstruction; for I found two huge blocks of kankar with the tigers "couchant" placed one on either side of the doorway; whilst originally they had been joined and formed the basement for a large figure of Buddha.

The drawing No. 1, Plate X., represents what was probably at the back of the shrine, and resembles other portions found at Noner and elsewhere. It is very complete and curious. No one can say what may have been built into the tank-facing, but this is one of many instances in which valuable carvings have been lost. A few slabs were secured by me for a local museum, should such ever be established in Mainpuri.

At the village of Rasemá, where is a large and ancient khera, I saw remains of a small building, similar to some of those described

in these notes. This village is about two miles south of Karauli, and I here secured a curious vase-shaped pinnacle which well denoted the period of its construction.

LITERARY INTelligence.

A very useful handy-book on the Hindu law of adoption has just been published under the patronage of Honorable Prasanna Kumár Tagore, C. S. I. It is entitled the Dattaka-Siromani, and contains the substance of all the leading treatises on the subject, including the Dattakamimánsa, the Dattaka-chandriká, the D. nirnaya, the D. Darpana, the D. Didhiti, the D. Kaumudi, the Dattaka Siddhanta manjarí, as also of an apocryphal treatise named the Dattaka Tilaka. The work has been compiled with great care and judgment by Professor Bharatachandra S'iromaní of the Sanskrit College of Calcutta, who has also supplied, at the end of each chapter, an excellent summary of its subject.

Anglo-Páli literature has received an important accession in an English translation of the Attanagalluvansa of Ceylon, by James d'Alwis. Though professedly a history of the Temple or vihára of Attanagalla, it contains the chronicles of King Sangabodhi, who reigned in the middle of the 3rd century A. D. In an elaborate preface the translator has discussed a number of interesting questions regarding the Singhalese Chronicles of the Mahávansa and the Dípawansa, and of translations of particular passages in them by Turnour and others.

The Librarian of the Sanskrit College of Calcutta, Pandita Jaganmohan Tarkálankára, has brought out an edition of the play of Chanda Kausika of Khemisvara. The author flourished in the court of Mahipala Deva of Gour, and his work therefore is about 900 years old. By a curious mistake the editor, confounding an epithet with a proper name, says in his preface that the work was written for the entertainment of a king of the name of Kártika who flourished between four hundred and a thousand years ago. The subject of the book is the preeminence of truthfulness as illustrated by the story of Visvamitra and king Harischandra. The Tamil version of this