of which were that "By God's will I will send some one to bring him back with dishonour, and he will see what will become of himself and his children." So he sent Assad. "Bring the bride and don't remain in Bijapur more than one day." The decree was inviolable, for who can stand before the wrath of the King? and if he hadn't, I have no doubt his head would have answered for it.

So Assad went and-I can scarcely bear to write it -brought away the bride of Bijapur. Their first halting-place was on the Bhima. I dare say you know the place, the ferry on the old road to Sholapore: it was the frontier of the kingdom to which Zohra was now to bid adieu. Ferishta was in the cavalcadewhat part he played in the episode I am about to relate I know not. He is a dark horse, for it is not to him that we are indebted for this account, but to Assad Beg. I wish that Ferishta had told us all about it, for it would have been ten times more interesting than these wretched Bahmani Kings. They halted, as I have said before, on the Bhima, and I am sure the bride wished herself sewn in a sack and thrown into the Bhima anywhere anywhere out of the world rather than proceed to the dismal Daniyal at Burhanpore. Here she was, however, on the threshold of the unknown, with a dark and stormy water before her. What strong crying and tears came from that curtained couch and scarlet palanquin I know not; but I know that there were black and lurid clouds when the sun went down that night, and the wind began to rise and catch up the sand in eddying columns, spinning them away to the dusky horizon, and little waves began to plash and moan through the seething reeds which quivered in the wind like her own forlorn hopes on the margin of the Bhima. A great storm arose it blew down the tents and scattered the bride's trousseau to the winds; and when the morning dawned, the bird had flown. What did she care about the throne of the Great Moghuls?

But she was brought back, I am sorry to write it, "in great shame." The story is soon told-on to Nagar and Prince Daniyal: on to Mungi Peyton, on the Godavery, which you may see on the map, where the marriage took place: on to Burhanpore, the seat of the Prince's Government (still accompanied by Ferishta), to drink and doom.

"Tak awa your bluidy bridegroom," was the bitter cry of Lucy Ashton, the Bride of Lammermoorwhich Death did to Zohra's infinite relief, April, 1605. Akbar died in October: and you now know the reason why. J. D.

[From the Pioneer.]

About a mile south by east of Juvaladinne, a quarter of a mile distant from the coast line, and on the south of a salt marsh once traditionally a natural harbour, or arm of the sea, is an extensive mound. It rises with a somewhat steep slope to a height of about 15 feet direct from the edge of the waterline of the marsh. The top of the mound is nearly level; and forms almost a square, with sides of about 69 yards in length. The angles are rounded off and stand north and south, east and west, with the sides on the intermediate points of the compass. Broken bricks are strewn over the surface of the north-west side, which has less drift sand than the others. Beyond this mound to the south, the ground is broken by a number of smaller ones now covered by sand. The large mound is supposed to be the site of a fort, and is named Gudikurtikota; it is also known after the European settlers whom local tradition states to have built it, as Uland or Wallandula kota, that is, the "Fort of the Hollanders." The Dutch had early settlements at various parts of the coast-at Pulicat, for example, where the remains of a fort and numbers of tombs still exist to testify to their presence. There they had a mint where gold was coined. They are also said to have founded the first fort at Masulipatam under the kings of Golconda in the beginning of the 17th century. Numbers of inscribed tombstones of that date still exist there. These seem to resemble those of Pulicat, for they have each a coatof-arms and inscriptions, all executed with considerable skill. I find, too, that the site in Masulipatam, where the Dutch had their villa residences, is still known as Vallandupalem. If a European Dutch colony has really existed near Juvaladinne, which seems probable, it may have been in conjunction with an earlier native one. It would be a convenient site for carrying on an inland trade with the town of Nellore. At Franguladinne, Buddhist stupas and other interesting remains of the same period were lately discovered on ground adjacent to the mound on which had been the European colony. The tradition, therefore, as to the Dutch fort near Juvaladinne, there is reason to believe, may be trustworthy. It is another discovered example of these numerous and hitherto unknown sites of ancient cities or seaports which in early times flourished all along this part of the coast. They show that a very extensive trade must have been carried on, but through the civil

wars which desolated the country, they had fallen to mere fishing villages. The recession of the sea left them further and further inland, leaving their natural harbours but mere marshes: their raison d'être had thus gone. The trade never revived, and all that remains to prove what has been, is only shown by the ruins now covered by mounds.

DISCOVERY OF STUPA, NO. 3, PEDDA GANJAM. The discovery of these remains was first announced in December, 1888. It forms the third of this class of Buddhist relics found at the Franguladinne mounds. If not extensive, and with but little of it remaining, it shows some interesting features, and is important in helping to prove the previous existence of a large Buddhist settlement at the place. The two former stupas stand at the south-west extremity of the site, and on the west side of the canal. This is on the extreme north, or about a mile distant, and on the east bank of the canal. It is hardly to be expected that any remains will be found in this locality in a very complete condition: the mounds are all low, and the walls are easily got at. In addition, they seem to have suffered at the hands of some former iconoclasts, or through some great catastrophe, or inundation. A small mound about 50 feet in diameter by 4 feet high, surrounded by others, to all appearances the same, had bricks and some chips of white marble strewn over its surface. A close examination showed at one point four or five bricks, lately uncovered by the rain, evidently laid so as to form part of a circular wall. A trench dug in front of these showed at least eight courses of brickwork standing on a foundation of blocks of stones. This was traced out for over a quarter of a circle with an exterior diameter of 32 feet; it also exposed two projecting facets, each of a length of 9 feet 6 inches, on the north and east faces of the circle. The most interesting feature was revealed by the shaft sunk in the centre. It showed a rectangular pit, 10 feet 6 inches by 8 feet, with vertical sides, which had originally been dug in the clay and closely packed with stones and earth. On the removal of the stones, and at a depth of 2 feet 6 inches from the surface, was a series of large bricks. Below was a large svastika formed of eight bricks; four radiate at right angles from the centre, while other four lie at right angles to their extremities. On the top of the east arm of this figure was a smaller one of four bricks, each pointing to the right and laid with its end against the side of another. All the bricks fitted together in the centre; it had no arms at the extremities. On the top of this was a square of four bricks. The large under bricks measure 19in. by 9in. by 3in. Curiously, the objects lay facing different points of the compass; the lower one at one point west of

north and the two upper at one point east of north. It will be remembered that in stupa No. 1, at Pedda Ganjam (Bogandanidibha), two large svastikas were found in the centre, but the one not lying directly on the top of the other, a packing of stones being between the two. In that case they also lay with two points of difference, so the coincidence can scarcely be said to be accidental. In the present case a few bricks lie in a line along the north, east, and south sides of the pit at a level with the lower svastika. It would be interesting to know whether this feature is peculiar to this locality only. It is unlikely that it would be so, and it may occur elsewhere; though it probably was only used in certain classes of stupas, else we might have heard of it before. No relic casket was found, and none could have existed, and been subsequently removed, for the topstone-packing appeared as if it had never been disturbed. In one of the bricks of the small central square a bone-evidently human-is embedded in the material. It was in a crumbling condition. This bone may have been the sarira or relic of the holy man deposited in its proper place, but without an enclosing box.

NOTES ON THE SCULPTURED SLABS.

The following are the white marble sculptures now found:-This panel is in two pieces, with the top broken off and lost. The principal figure is a seated Buddha; the head has been broken, but the rest of the figure is complete. His right hand is raised in benediction, and he sits with the left folded across the body, the folds of his robe hanging over his elbow. He is seated on a cushioned throne, with two attendant fan-bearers standing on his left. Similar figures would be on the right, but this is broken away. Directly under his seat are four grotesque bhutas or dwarfs ; two below support other two who climb up the front of the throne. The left under one has what appears to be a torch in his hand, and holds it up to the two others above. His breasts are made so as to form two eyes, and a nose is represented as a projection extending from the middle of his chest down to his navel. The whole front of his body thus has the appearance of a large face supported on two short legs, giving it a most grotesque appearance. The right dwarf looks up shading his eyes with his left hand, while his right holds a bell. The right upper dwarf has a club in his hands, and attempts to climb up the front of Buddha's throne. The other dwarf, again, crawls upon the other's back, and supports himself by grasping his neck-band with the right hand, and seizing the back lock of hair in his teeth. It would be interesting to learn to what race these pigmies belonged; they cannot have been Buddhists, from the hostile attitude they are always shown as bearing towards the author of the religion. They

may possibly be fanciful representations of the demons of darkness. But the offering-bearing attendants are also usually dwarfs of a somewhat negro type; they may be a race who, without adopting the religion, were brought into subjection by the Buddhists. Or is it possible that the idea may have been taken from the Greeks, who represented similar large-headed, short-legged, fighting dwarfs on their vases ? This may have been so, as the Buddhists undoubtedly owe the origin of some of their finest art, if not to Greek sculptors themselves, at least to their direct influence. On each outer side of these dwarfs are two jewelled women, standing with their arms around each other's necks. The peculiarities of dress worn by the different figures merit attention. The two on each side of Buddha are males; one carrying a long-bow. They wear a waist-cloth with robes flowing down, and partly covering the lower limbs; they have bangles on the wrists and over the elbows. The two women standing on each side of the throne are in each case differently dressed. On both sides, the female standing on the right has a long robe, girt at the waist with a belt, and flowing down and covering the limbs to the ankles. They wear a peculiar high head-dress. A number of thin bangles encircle the wrists and the arm above the elbow; a double bracelet is round the neck; and a long thread passes over the left shoulder, behind the waist belt and down round the right ankle. The two wearing this form of dress probably represent married ladies. The other two females standing on the left of the others may represent

AN ANCIENT SACRED TREE (ADANSONIA DIGITATA).

At Chezala, standing in a line with, and south from the chaitya, inside the outer court, is a large tree which, having a hollow core, is popularly stated to grow from out of a subterranean cave. It is known as Peruleni pedda manu, the nameless great tree. Around the base is a platform 25 feet by 22 feet 6 inches and 3 feet high. The circumference of the trunk at that height is 58 feet 6 inches. The first branches are 9 feet 6 inches from the ground, and there the girth is 56 feet. The spread of the foliage is 78 feet across, and the height of the tree is about 87 feet. It has large five to seven-lobed leaves: large flowers; and seed in a hard woolly pad. It must be of great age.

TRACES OF THE ANCIENT MANUFACTURE OF STEEL.

At Chezala, between the Kapoteswara temple and the west tank, are some large and ancient heaps of débris from the smelting of iron ore. No such industry is carried on in the village nowadays, nor even has been in recent times; but a local tradition states that in ancient days an extensive manufacture of steel was

carried on here, the ore being brought from the hill of Guttikonda in the Dachipalie taluk. India was anciently famous for its steel, blades of high temper and quality being in great repute. The manufacture reached a high state of perfection before the Christian era. Though this industry has undoubtedly been carried on here, it would be hazardous to assert that it might have flourished at so early a date as that: there are no visible proofs present to fix even its approximate date.

BURIAL CUSTOMS.

In the burial-grounds on the east side of the village of Chezala are some modern kistvaens which have been erected by certain of the castes to cover the remains of the dead. Though these differ considerably from the megaliths of the pre-historic tribes-which exist all over the country, they are nevertheless interesting in showing that the custom is not yet extinct, but is still practised by some and probably always has been from pre-historic times. The custom had at one time been a general one in use by all the tribes scattered over the country, and though it had fallen into disuse by other sections of the people, it has survived here, probably through the facility with which the people can procure suitable slabs of pavement from the adjoining quarries. This would seem to have been the case, for even here, members of the castes-which use these kistvaens-when they cannot afford them, dispense with their use altogether. It does not, therefore, seem to be a matter of caste necessity, though they have a preference for its use when possible, and were stone unavailable, it would probably fall into disuse completely, even the tradition of its having been so used would disappear, as it has done elsewhere. A consideration of this circumstance might go to prove that at different periods in early times a considerable migration of the original people, who used this mode of burial, had taken place; and that they must have come from hilly tracts where stone was plentiful and easily obtained. When they settled in their new habitation on the plains, they would take their customs with them, and this special one they would, for a time, continue to practise, even in spite of the difficulties attendant on procuring stone slabs of suitable size. These difficulties would in time gradually force themselves upon the people, till the custom fell into disuse and this neglect would in time permeate even the tribes who dwelt nearer the hills; till it disappeared altogether. The custom which supplanted the use of megaliths was probably that of placing the remains in earthenware sarcophagi. The intermediate or transition stage would be shown when these two occur simultaneously, or when the earthen sarcophagus was placed inside a kistvaen. The latter stage would be reached when the earthenware grave

this latterly fell into desuetude, probably through some sufficient cause, though we cannot at present say what it may have been. The remains were then simply placed in the earth without any enclosure whatever, as is that in general modern use. In the custom which prevails here, the body is laid horizontally in a shallow grave, the earth is heaped over it in a long narrow mound, and these kistvaens are then placed over it. They do not approach a square, as in the ancient examples, but bear a proportion to the size of the body. At the head and feet are small upright slabs about two feet broad. Long slabs are placed upright at the sides, and another of sufficient length and breadth to cover these four upright stones is laid on the top. In some instances a separate stone is placed upright at the head of the grave. Their use thus seems primarily to be to protect the mound, and prevent its being washed down by the weather. Another important purpose these kistvaens would serve, and probably one of the first considerations which influenced their adoption would be-in a time when they were more numerous than they even are now-to protect the remains from the ravages of wild beasts. Those who still practise this mode of burial are Vaishnavas of the following castes: the Gentuous or Balingallu, here known as Telakallu (cultivators); Sukalavallu (dhobies or washermen; by the Sathani) (or Sudra priest for the Vaishnavas); Salavallu (weavers or workers in cloth); and the Pariahs, Saivites of the same castes, burn their dead. This is curiously the reverse of the custom peculiar to the sects further south, where the Saivites bury and the Vaishnavas burn. With the Saivites here, a shallow grave is also dug, and after the remains are placed therein, bushes are cut on the spot, and heaped over the body. Large stones are then thrown over this and the pile is lighted in the evening. When everything is consumed the earth is heaped over. The absence of Kistvaens in these cases seems to be simply that no purpose would be served by their use. With the others, of course, the case is different. In the casting of stones over the layer of bushes, we probably have a simple explanation of the presence of such in some of the pre-historic graves at Pallavaram and other places lately examined. In these particular cases, cremation may have been practised, and the small holes which were seen in some of the pyriform tombs may have been to facilitate the burning. In the village, all Brahmins, both Vaishnava and Saivite, practise cremation. Some years ago a carpenter fell over the rocks on the west side of the Devarakonda hill, and was killed. He was buried where he fell, and a cairn of stones heaped over the grave. An upright stone post with a nandi on the

top, and an inscription recording his name and the year of his death, was placed to mark the spot. The fact of his remains not being removed to the ordinary burial-place in the village seems to have been through a superstition held regarding the nature of the fatality, and the sacredness of the hill, the scene of the sacrifice, as related in the Sthala Purana, of two devotees of Siva.

LEGEND OF THE STHALA PURANA.

(An adapted Buddhist Jataka.)

The legend of the origin of the temples at Chezala, as narrated by a Brahmin of the village, is as follows. The story is a version of one of the Buddhist Jatakas:In Cashmere, one of the largest and richest of the 56 kingdoms of India, a king named Sivichakravarti, son of Mandata, and grandson of Yayatimaharaja (see the Aranyaparva of the Mahabharata), reigned. peacefully and justly during his long period of years. He had two brothers-named Mahadambara and Jimutavahana. One day Mahadambara asked his brother Sivi to permit his going on a pilgrimage to all the sacred shrines and rivers in Southern India. The king was much pleased with the request, and ordered his prime minister to make all the necessary arrangements for his brother's journey, and at the same time directed 1500 people to accompany him. The prime minister did accordingly, and Mahadambara started immediately with the escort given by his brother the king. He visited a number of holy shrines and rivers, and at last came to a place named Cherum Cherla, where many Yogis were doing penance in the caves of Devarakonda (a hill now also named Mehalamallayakonda). He went and conversed with the Yogis for some days. By so doing, he suddenly lost all interest in worldly affairs, joined the Rishis, and began penance along with the others. Some days after he died, and his body was buried on the summit of the hill. Through the power of his penance, it assumed the form of a Linga. The people who saw this built a temple over the Linga, and named it Mahadambaresvara. The followers of the prince, who had been ordered to return to Cashmere, went their way and told everything to king Sivi, who, up to this, had been expecting his brother's return. After hearing these things the king grieved for his brother Mahadambara, and after consulting with his younger brother Jimutavahana, that prince promised to bring the missing brother, and started with an escort of the same number of followers. After spending many days on the way, he reached Cherla, where he made inquiry for his brother. When he came to understand that Mahadambara had lost his life, and had been transformed into a Linga, he determined to do the same; he dismissed his escort and sat as a Yogi on the same hill. His penance

exceeded in severity that of his brother, for which his body soon attained Kailasa. On the return of the followers to Cashmere, they informed King Sivi what Jimutavahana had done, and that they had not seen the other brother Mahadambara there. The king, who had grieved about the first brother, now fell into deep sorrow over the fate of the other, and calling his Prime Minister, handed him his ring. The Prime Minister received it, and was instructed that he should carefully govern the kingdom for some months, as the king wished to visit the place where his two brothers had gone. So the king immediately started with 1,000,001 people, and making some haltings by the way, at last reached Cherum Cherla. On learning of the deification of his two brothers, and seeing the Linga of the former, Sivi determined to perform 100 yahas because of the holiness of the place. He made all ready and selected a place for yahasala by the side of a water-channel, near to the great tree. He completed 99 yahas, and began the performance of the last. On completing 100 yahas, the merit would be the attaining of the realm of Brahma. But this deity and other devas conferred with Siva and Vishnu to interrupt the last yaha of Sivi, so that it might be rendered ineffectual, if he did not stand the test they proposed to impose. The three therefore-Brahma, Rudra and Vishnu-descended to Buloka, at a spot now named Rupanaguntla (rupu, sight). The place was thus named through the Trimurti here making themselves visible to the sight of mortals. They then stepped over to Kandlagunta, from whence they looked for Sivi (kandlu, looking). After leaving this place, they halted at Vipparlanagari, and there transformed themselves,-Siva as a hunter, Brahma as an arrow, and Vishnu as a bird (kapotapakshi). The hunter with his arrow then ran and jumped about, affecting a desire to shoot the bird at a place named Kunkulagunta (kunkal, jumping about). Then the hunter followed the bird to where Sivi was engaged in his yaha. The bird flew rapidly and alighted on Sivi's hand, making signs that it wished protection. Shortly after, the hunter appeared before Sivi, who had the bird in his bosom, and spoke thus: "My Lord, I am a hunter who live on the flesh of birds and animals; this bird that you now hold in your bosom I have pursued from early morning, but it escaped me. I am hungry and thirsty, so in justice give it to me, so that I may kill and eat it." Sivi replied that it was not justice to deliver over the bird when it had fled to him for protection, but promised instead to give whatever the hunter wished, land, gold or wealth, anything but the bird. The hunter would have none of these, but only demanded the bird's flesh to appease hunger. Then Sivi said he would give of his own

flesh a weight equal to that of the bird's. To this the hunter agreed, and Sivi placed the bird on one scale. With his own hands he tore of portions of his body, and placed them in the other scale; but by the power of the Trimurti, they did not balance the weight of the bird. On seeing this, King Sivi procured a Gandakattari (long shears) and cut his body in two pieces, and had one-half placed on the scales. Immediately the Trimurti-Brahma, Rudra, and Vishnu -assumed their real shapes and appeared before Sivi; and Siva addressed him thus: "My dear believer, I am much pleased with your yahas, and sacrifice for the sake of the bird, ask whatever you wish, I will make your body more beautiful than before, and you may be a king of kings." King Sivi, overjoyed, replied thus: "O Paramesvara, Parvatisameda, Annadaratshaka, O Patbunta, Sri Mahadeva, I want nothing but this which you might vouchsafe me. I want no kingdom such as I enjoyed in my worldliness. I desire only the bliss of Kailasa for myself and the 1,000,001 people who followed me here; and that all our bodies should be transformed into Lingas to remain for ever in the boundaries of Cherum Cherla." Siva immediately granted these requests. Sivi and his followers attained Kailasa, and their bodies were transformed into Lingas. The Brahmans at once erected a temple over and named Sivi's linga Kapotesvara, as he gave up his life for a Kapotapakshi.

In support of the legend the Brahmans point to the white marble linga which has two large holes on the top, and small marks round the sides. One of the holes is said to hold but one pot of water; while the other, which represents Sivi's throat, can receive numberless pots. The small marks on the sides are the scratches made by Sivi's nails when he tore the flesh from his body. The story not only occurs in the Mahabharata, but also in the Buddhist Jatakas, where the king's sacrifice was made to save the life of a hunted pigeon. The connection of the legend with the place may be very ancient, and probably originated during the Buddhist occupation. The Hindoos having a similar story, adopted it, using their own version with their own deities as the principal actors to the exclusion of the Buddhist characters who had figured in the tale. It is doubly interesting when we consider that it was also a Buddhist legend, and, taken in conjunction with the discovery of Buddhist remains, may be looked on as additional proof of the identity of the shrine. The legend, as related, has, therefore, been given in full.-From the Times of India, June 11.

A Coincident Idiom.

Ibn Batuta notes a peculiar conversational idiom of the people of Kalhát in Oman, the Calaiate of the old Portuguese writers on the Indies.

"Although they are Arabs," says the Moor, "they