Notes on the Jumma Masjid of Etawah.-By C. HORNE, Esq.

[Received 5th April, 1866.]

Proceeding south from Humeganj at Etawah through the cutt leading to the Jumna, one observes on one's right hand (i. e. eat crowning an isolated mound, an old mosque. By those accustom to the originally converted mosques of an early period, and as se at Jaunpur and Benares, this may be at once recognized to have bee altered from an ancient Hindu or a Buddhist structure by the proces so well described by Fergusson in his Handbook of Architectur p. 81, vol. 1.-The style of the screen before the dome is the sam as that at Jaunpur,* whilst the round buttresses at the back, and the coeval ornamentation, fix the period of its conversion.

On enquiring from some of the more intelligent, I found the age of the temple to be popularly reported to be coeval with that of Etawah city. Thus 8,5 × 6 × 1 × 400 X 1413 which being deducted from 1282 Hijra (new expiring) leaves 809, which deducted from 1866 A. D. leaves 997 A. D. which may very probably represent the real date of the Hindu erection.

As is often the case, there may have been a former temple, but the material, black kunkur, does not shew age well; whilst the granitepillars have been altered and partially carved at different periods.

Mr. Hume of Etawah tells me he is about to publish a complete description of it with engravings; I therefore submit these notes merely as the means of drawing attention to the building, which, taken in connection with other ancient remains, is worthy of a visit.

The main portion of the building is of black kunkur; although there are fragments of blue granite boulders in the walls, and portions of at least 10 granite columns of varying lengths. The average length of them is 5-6 with a thickness of 8 inches; but one at the gate, where it is used as an architrave, exceeds 7 feet. plain pillars of red and light coloured sandstone.

There are also

I could not, in my short visit, ascertain whence the granite columns had been brought. They have, many of them, been cut in half, so that they now stand about 8'-3" in height; whilst one from which the carving

* Atallah, Jumma Masjid and other mosques.

has been chiselled is used as an architrave in a rude chapel. Others are doubtless plaistered over in the walls.

The screen is 47 feet in height and a little less in width. The general depth of the building, of which a plan to scale is appended, (vide Plate III.) is 20 feet interiorly, the centre portion, on which the Mussulman dome is built, being a few feet more. The block of granite, perhaps 5 feet by 11, let into the front of the screen-and figured by me—is very curious. It is undoubtedly of great antiquity, and bears the usual Buddhist character of ornamentation as found in this neighbourhood. It at once attracts attention by being altogether out of place. Only one of the "Kangurá" or pinnacles remains in the building, but they doubtless extended across to the screen, the small portions of wall where the plaister has fallen, shew the well known scroll denticulated pattern.

Over the south chapel, right across the centre, has been constructed an arched chamber, 20 feet by 20, and perhaps 18 feet high. The roof of this has been moulded with pieces of nodular kunkur set in lime, which alone appears to keep it together. The effect is most singular; facing as it does to the East, it would seem that originally there had been a cloister, the four rude chapels consisting of 16 pillars each, with a larger chapel in the centre for the image. As, however, the whole was rebuilt by the Mussulmans some 430 to 450 years since, the only archæologcial interest which attaches to the spot is, that it was undoubtedly once a Buddhist site.

In the court-yard, now enclosed by a mean brick wall, is a small chaitya, 9 feet square, covering a Mussulman tomb, where four plain pillars support a flat roof with eave-stones of red sandstone projecting 2 feet on each side. The stones composing this evidently came from Agra from the same quarries* which furnished the Raja's Secundra gardens. I have drawn one of the capitals which is of the old pattern, somewhat altered.

On the road between Etawah and Mynpoorie, several villages built on high "kheras" or mounds attracted my notice. I hope to explore them and send you the results, if any there be.

* Tautpur Village, Sahender Pergunnah, Agra Zillah.

Translation of an Inscription copied in the temple of Nakhon Vat or the City of Monasteries, near the capital of ancient Kambodia. -By Dr. A. BASTIAN.

[Received 16th January, 1867.]

The magnificent monuments of Kambodia give testimony of a bygone civilisation, whose origin remains shrouded in mystery. Their history will be read by the stone-sculptures which cover the walls and portray the nations anciently inhabiting the country, their costumes, manners and customs. There is, besides, scattered over the ruins, a not inconsiderable number of inscriptions to be found, which are written in an antiquated kind of Pali character, and, when deciphered, may assist to obtain the right clue. The following inscription is a more modern one in Kambodian letters, and was copied inside the great temple at Nakhon Vat.

Sapphamasadu: Glory to the holy ones. In the year, which counts 1623 in the era, the year of the dragon, the third month, on a Thursday, in concordance with the Gatha, which are written in Pali, in the metrum of Phrohma-Kit, on the Phra-Phuttha Rub (the statue of Buddha,) I humbly offer up flowers to Bhagavat, who sits in meditation to observe the precepts (Sila), in the reflecting posture and undisturbed by the attacks of man (Mara or Satan), on the handsome seat of the Lotus (Phuttang). I offer up to the Pharabat (the holy footstep) of highest excellence. I bend down and raise hands in supplication at the feet of the Lord. I worship in my mind the three jewels (Ratana-trai), laying down flowers and areca on the throne-seat (banlang), which, elegantly ornamented by sculptures, is overhung in fourteen folds with the Baldachin of four kinds of clothes, beautiful all over in perfection, and the whole shining in brilliant splendour, as a cover of Phra-Photisat (the holy Bodhisatwa), who sits motionless in the posture of continual meditation. I present offerings to SakhyaMuni, the Lord of glory, who has preached the true law for guiding all beings on the heavenly road. I do homage under the holy footstep. I worship and adore, raising the hands in supplication before the Lords of religion, the five Buddhas, the three gems: in humble piety I invoke them, devoutly I pray. I offer myself in holy love, never forgetting. I fix my mind, the whole of my mind and soul, on