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152
THE INDIAN ANTIQUARY.
be picked up on the surface of the ground after a shower of rain, but the impressions are almost entirely obliterated.
Coins of a similar description, and probably of the same period, are also to be found at Gudivada about the elevated mound on which a former Collector built a bangala. The soil is thickly impregnated with broken pottery and bricks. There are also other places in the district where similar coins are met with
(1.) Sakhinala dibba near Bokkevala in Najivid Zamindari.
(2.) On the mounds in the Dalamarte field near Marivâdâ, also in the Najivid Zamindari.
(3.) In the Pati lands in the village of Panuganchiprol in Nandigama Taluqa.
(4.) In the Savatapaya and Lavallapalli swamps of the Pondraka Salt Division.
In connection with these leaden coins, I may mention that lead is found in considerable quantities near Karempudi in the Palnad, but the mines are not now worked. Copper is found both in the Palnad and Vinukonda Taluqas.
[MAY 3, 1872.
themselves, they found here an asylum for which they had to pay no rent, and which required no repairs.
The next most important Buddhist remains are the rock caves of Bejwâdâ on the left, and Undavalli on the right bank of the Krishna. In 1868, when several scientific parties visited the Krishna district to make observations on the great Solar Eclipse of that year, Mr. J. Fergusson, the author of the well known work on the Rock Temples of India, drew the particular attention of the savans to the cave temples of Bejwâdâ, with a view to obtaining fuller information for the determination of the question as to their Buddhi origin. These caves are but little known and seldom visited. Those at Bejwâdâ are hollowed out of the eastern side of the great hill, at the foot of which the town stands, and from the summit of which the telegraph wire is carried across the river Krishna to a hill on the opposite side, a distance of about 5220 feet, without any support. At the foot of the hill at the north-east corner of the town, we come upon a small rocktemple which, in the wet season, is a foot or two deep in water. At the entrance is a representation of Venayakudu or Ganesha, showing that, if it had a Buddhist origin, it has been subsequently transformed into a Brahmanical shrine. Further on there are several solitary caves cut out of the rock, like anchorite cells, some of which are only large enough for a man to crawl into. Going on still in a north-east direction, near the base of the hill, there is a good-sized mantapam, or porch, cut out of the rock with solid pillars of stone. Behind the mantapam, and opening out of it, there is a chamber, and there are also several other chambers adjoining, which have been converted into shrines at one time, but subsequently deserted. In some there are still images. In the mantapam I found an old man and two old women had taken up their permanent abode. Old and infirm, without the means of supporting
Ascending the hill from this spot, there is still another cave which was lately occupied by a Bairagi, or wandering devotee. He has divided the cave into several separate chambers with mud walls. The most interior one he appears to have devoted to culinary purposes, which, as it has no chimney, must have filled the other apartments with smoke. The Bairagi in question appears to have been a species of salamander, for his special penance was to sit in the centre of a circle, about eight feet in diameter having a trench all round (which is still to be seen), in which fires were lighted. In this magic circle he performed his mantras or incantations. He had a reputation of his own, and was much resorted to by women of all classes to whom nature had denied the much coveted joys of maternity. The cave is now empty, but there is little about it to indicate traces of its early origin. There is still another cave about half-way up the hill just over the town and behind a later temple of Shiva.
In the temple of Malleshwaraswâmi in the town itself, there are some figures and columns of much older date than the temple itself. These appear to be of Buddhist origin. One capital of a pillar is quite different from those of ordinary Hindu archi
tecture.
At the Library in Bejwâdâ there is a colossal figure of Buddha, cut out of black stone. It is said to have been discovered buried near the base of the hill, on the top of which stands a bangala built by Colonel Orr. This image has, however, lost its features, which appear to have been wilfully defaced probably by the Muhammadans in their iconoclastic zeal. There is another perfect colossal figure of Buddha in the enclosure of a chaultry at Gudiwâdâ, which much resembles the one at Bejwâdâ. The features are very fine, the hair woolly, and it has a seven-headed serpent over its head. There is no one who claims any property in this image, and it is well worthy of preservation.
At Gudiwâdâ there is a circular mound resembling the one at Amravati. It is known as lanja dibba or harlot's mound. It is reported to have been raised by a dancing girl who lived on the top, and confined herself to one meal a-day, of which she delayed to partake till she could see the lights at Akarepalli Pagoda. The mound, however, evidently covers the ruins of a Buddhist dagoba. Well burnt bricks are found in large quantities. As there is no stone available in this neighbourhood, sculptures probably do not exist, but the people tell of a stone casket dug up here containing a pearl, some gold leaf, and other relics. There are several other mounds in the neighbourhood, on one of w..ich a former Collector built a bangala. There are said to have been formerly ninety-nine Buddhist or Jaina temples here and ninety-nine tanks. There are
