south pillar. On another face of the same pillar there is a two-horse chariot containing two figures, and attended by an elephant carrying a standardbearer. On a second pillar is represented a wheel, or symbol of Buddha, standing on an altar, and ornamented with garlands.* Two kneeling figures are bowing down to the steps of the altar. 7. On one of the pillars of the south entrance there is a representation of a Tope, enclosed with a Buddhist railing, and surmounted by a square pedestal, and by the usual chatta. On a second pillar is represented an isolated column surmounted by three lions bearing a wheel or symbol of Buddha. 8. On a pillar of the west entrance there is a basrelief of a single column surmounted by three elephants carrying the same wheel emblem of Buddha. The base is enclosed by a square Buddhist railing; outside which two figures, a male and a female, are paying their adorations.† 9. On a pillar of the north entrance, the wheel or emblem of Buddha is represented resting on the peculiar monogram or symbol of Dharma. On another pillar is shown an isolated column, surmounted by an elephant, and two lions, carrying the wheel emblem of Buddha. 10. The colonnade of this Tope, like that of the Great Chaitya, bears many inscriptions, of which *See Plate XXXI., fig. 6, of this work. none have yet been published. These inscriptions are chiefly valuable for the light that they throw on the changes which had gradually taken language. The most remarkable of substitution of Bhikhu for Bhichhu. place in the these is the With five exceptions, the latter is the only spelling used throughout the numerous inscriptions of Asoka's age on the colonnade of the Great Tope at Sánchi; while the former is the only spelling used in all the gateway inscriptions of the age of Satakarni. But on the colonnade of this Tope we have both spellings; bhikhu being used ten times, and bhichhu five times. From this fact we may conclude that the colonnade was certainly erected at some period between the ages of Asoka and Sri Sátakarni. This is borne out by the forms of the alphabetical characters, which, though generally like those of Asoka's time, yet present some differences which undoubtedly point to a later date. The principal change is seen in the manner of attaching the vowel u at the foot of the kh. In the Asoka inscriptions, this is done by the intervention of a dot, or point; but in those of the present Tope, the dot is replaced by a small circle. CHAPTER XIX. INSCRIPTIONS.-NO. 2 TOPE.-SÁNCHI. Pl. XXI., No. 1.—Nágilási dánam Ayasa-atevasino. No. 2.-Dhama Rakhitasa sejhasaka. "(Gift) of DHARMA RAKSHITA No. 3.-Pádukulákáyagámasa dánam. "Gift of ÁRYYAGRAMA, of the Pándu race." The celebrated name of the Pandus is here met with, for the first time, on a genuine ancient monument. The use of the cerebral d, and the affix of the term kula, "race or tribe," prove that I am right in attributing this gift to one of the race of Pandu. See also No. 8, for another inscription of a Pandu. No. 4.-Budhilasa-bhogavarhanakasa dánam. No. 5. "Gift of BUDHILA, the increaser of enjoyment." "Gift of (DHAR)MA DEVÁ, the pupil of MITRA MADHYA." No. 6.-Isilasa bhikhuno dánam. "Gift of ISILA, the mendicant monk." No. 7.-Sagha Mitasa bhikhuno danam. "Gift of SANGHA MITRA, the mendicant monk." No. 8.-Budha Palitasa Sethino Padukuliniyase dánam. "Gift of BUDHA PÁLITA, the Sreshti (or master of No. 11.-Vijhasa bhikhuno dánam. "Gift of VIDYA, the mendicant monk." No. 12.-Yakhilasa bhichhuno dánam. "Gift of YAKSHILA, the mendicant monk." No. 13.-Nágapáyasa Achhava(da)sa Sethisa dánam. See Nos. 182 and 192 of No. 1 Tope, which both give the name of Nagapaya (or priya) Achhavada, but the persons cannot be the same, as there is a difference in the dates of the inscriptions of the two Topes of about two centuries. The two donors must, however, have been of the same family. No. 14... sapakiya Soraya dánam bhikhuniya. "Gift of (KA)SYAPAKI SORÁ, the mendicant nun." No. 15.-Valayá Korariye bhikhunaye dánam. "Gift of VALA KORÁRI (the weaver ?), a mendicant nun." No. 16.-Dhama Sanaya Korariya dánambhi . . . "Gift of DHARMA SENA, Korâri, the mendicant nun." The meaning of this term has been given before; but it may De as well to repeat here, that Sreshti is the head of a guild, and is equivalent to the modern Chaodri. No. 17.-Naga Palitaya dánam thabho. No. 18,-Phaguláya bhikhuniya dánam. "Gift of PHAGULÁ, the mendicant nun." No. 19.-Balakasa Ayasa Arapa Gutasa sásá (nan)dakasa atevasino dánam. "Gift of BALAKA ARYYA, the pupil of ARAPAGUPTA, the (delighter) in Scripture." Balaka may mean simply a boy, and Balaka Ayasa will signify only the child ARYYA. My copy reads Arapa; but I believe the true name to be Araha. No. 20.-Yama Rakhitaya bhikhuniya dánam. "Gift of YAMA RAKSHITA, the mendicant nun." No. 21.-Muláya dánam-thabho Yadaya Atevasiniya. No. 22.-Sagha Rakhitaya mata bhichhuniya dánam. daka Isidúsiya "Gift of SANGHA RAKSHITÁ, the . . of ISIDÁSI, the mendicant nun." No. 23.-Yasa Budha Rakhitasa Pokhareyakasa dánam. "Gift of YASA BUDHA RAKSHITÁ, of Pokhareyaka." No. 24.-Vinákaye Vádyuvahanikáye dánam. "Gift of the lute-player, VADYUVAHANIKÁ." This inscription is carved on the bas-relief of a wheel pillar of the western entrance. There has been an attempt to render some double letter, and I am not satisfied that I have read the middle part of the inscription correctly. If we might read वधु or vadhu, instead of vadyu, which seems perfectly |