into the divine essence. Each word gives the meaning in part only; for the term sapurusha implies one who has attained Buddhahood by "absorption" into the divine essence, and who is therefore "emancipated" from future transmigration. Perhaps the best render ing would be "the Buddha," that is, one who has attained Buddhahood: but as the sole aim of the Buddhist was to obtain moksha, that is, "liberation, or emancipation" from transmigration, I have preferred the well-known term "emancipated." No. 151.-Ayadhanakasa bhichhuno dánam. "Gift of ARYADHANAKA, the mendicant monk." No. 152.-Jonhakasa bhichhuno dánam. "Gift of JONHAKA, the mendicant monk." No. 153.-Jenakasa-bhichhuno dánam. "Gift of JENAKA, the mendicant monk." No. 154.-Dhama Rakhitaya Madhuvanikaye dânam. No. 155.-Mahamarati musipagarano-dánam. This inscription appears to be the same as No. 28; but I am unable to offer any translation. No. 156.-Yaso-Pálasa dánam bhasikada. No. 157.-Dhanagirino dánam. "Gift of DHANAGIRI." No. 158.-Pusasa-cha Hatiyasa bhichhuno dánam. "Gift of PUSA and of HATIYA, the mendicant monks." FROM SOUTH GATE TO WEST GATE. No. 159.-Balikaya bhichhuniya madalá chhakatikaye dánam. "Gift of BALIKÁ, the mendicant nun of the temple of Chhakrátika." No. 160.-Dhamasthiriyá bhichhuniye madala chhikatikaye dánam. "Gift of DHARMA STHIRI, the mendicant nun of the temple of Chhakrátika." No. 161.-A visinaye Sutatikiniyá madala Chhikatikaye dánam. "Gift of SUTRANTIKIRNI, the novice of the temple of Chhakrátika." The term Avisina occurs in No. 190 as Avesani, which means an 66 entrance," from vis "to enter." Avesana and Avesaná may therefore be the titles of those who had entered into the religious life, but had not yet taken the vows. I have consequently, but not without hesitation, rendered the terms by "neophyte" and "novice." This inscription occurs twice. It may also be rendered "Gift of AVISINA, the Sutrúntiki (or reader of the Sutras), in the temple of Chhrakrátika." No. 162.-Sagha Devasa Verohakatasa Vánidása dánam. "Gift of VÁNI DÁSA, the Deva." of Sangha No. 163.- Bhadikiyasa Sanghilasa dánam. "Gift of BHADIKRIYA, of Sanghila;" or perhapз, "Gift of SANGHILA, of Bhadikriya." No. 165.-Arahakasa Paripanakasa dánam. "Gift of DHARMAGIRI's mother." FROM WEST TO NORTH.-OUTSIDE. No. 167.-Udiya Nadinagariya dánam. "Gift of UDI, of Nadinagari." This occurs twice on portions of the fallen colonnade to N. W. "Gift of GARÁKÁ, the mendicant nun, offered by No. 170.-Nadinagara Dupasaha bhichhuniye dánam. No. 171.-Yakhadasiya dá(nam). "Gift of YAKSHA-DÁSI." Plate, No. 175.-Arahadásiya-bhichhuniye dánam. "Gift of ARHATA-DÁSI, the mendicant nun." No. 176.-Sámidaráya dánam. "Gift of SWAMIDARÁ.", INSCRIPTION ON SOUTH PILLAR. Pl. XIX., No. 177. This inscription is carved upon a fragment of a broken isolated pillar near the south gateway. As it was a practice amongst the early Buddhists, before building a Tope, to erect a pillar on the spot, with an inscription recording their intentions, it seems possible that this broken column might bear a memorial inscription relating either to the erection of the Great Sánchi Tope, or to some additions or repairs. The latter is the more probable, as the pillar in the former case was generally if not always removed. But the inscription is unfortunately so much obliterated that it baffled even the heaven-born sagacity of James Prinsep. Some few words he read; but apparently with hesitation, as he says, "This inscription is in too mutilated a state to be restored entirely, but from the commencement of the third line, bhakhatibhikhunábhi khamavase dátá, it may be concluded that some provision was made by a charitable and religiously-disposed person for hungry priests,' and this is confirmed by the two nearly perfect lines at the foot, * Journal, vii. p. 565. "Sasijalá petaviye ichháhime(idi)si: sampesimate chilathitika siyáti. "It is also my desire that camphorated (cool?) water should be given to drink; may this excellent purpose endure for ever."" I examined the inscription in several positions and in all lights: I took impressions on paper and made a copy by hand; but the surface of the stone has been so much injured that very few of the letters are readable excepting in the last two lines. There is, however, a sufficient blank surface on all four sides to make it certain that we have the whole of the inscription. It is therefore very much to be regretted that the general indistinctness of the letters should have rendered this inscription almost illegible. The opening is nearly obliterated; but, on a comparison of James Prinsep's copy with I think it promy own, bable that the first word was Devánam; next comes a blank; and then Maga, or perhaps Magadha; and it is possible that the whole line might be read Devanam(piya) Magadhe raja. "DEVÁNAMPRIYA, King of MAGHADHA." The second line may be partially restored, thus :- "with salutation to the fraternity of CHAITYAGIRI." At the end of the third line, the word Sangham " community" is distinctly legible; and I think that I can trace the name of Dhamagiri. The |