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THE INDIAN ANTIQUARY.
[DECEMBER, 1878.
Masjid (2nd group), I would draw attention to the Mahadeva and Yoni. In the double triNo. 1, in which I think may be recognized a angles of Nos. 17 and 18 will be recognized the rough representation of the Buddhist tree and favourite masons' mark, or Solomon's seal. platform, with the cobra erect to the right of the The other marks do not call for special notice, tree. These marks were noticed on a stone save that there is apparently an absence of any building built into the gateway of the Juma' attempt at written characters as opposed to Masjid. On the block a figure had been carved, symbols. but the carving had been partly defaced and the The tree and leaves or buds as in Nos. 19 to figure turned inwards.
23 are common enough. The only marks bearing In 2, 3, 4, 5, 6, also the Buddhist tree may, I any resemblance to letters are those of 24 to 27. think, be traced in the rade symbols. But 5, Taking next (group 3) the marks on the it is true, is not unlike the trident of Siva, and stones at the Lal Darwâzâ Masjid, the most rothe accompanying circle may perhaps be intend- markable is the combination of symbol No. 1, in ed to represent a Mahadeva. But I have, in the the third series, the triangle,--then & spearfirst instance, suggested the tree, as the conven head, then the snakes intertwined, and lastly tional renderings of the tree on Buddhist coins what would seem to be the representation of a obtained recently at Ajudhiâ are not unlike the bow and arrow. The svastika, appears again in markings here figured.
Nog. 2, 3, 4, 5, 6, the tree in No. 7. Nos. 8 to No. 7 is the svastika again, similar to the 15 seem to be intended for leaves or buds. markings on the Buddhist Stûpa at Dhamek, No. 16 is quite a new symbol, of a somewhat Banaras. This symbol was, I understand, origi
matand, origi- elaborate type. nally Buddhist, but was eventually adopted by The stones of the Atâla Masjid are much the Hindus and Jains, so the stone may have richer in marks (group 4). But many of them been the work, I suppose, of either a Buddhist, a are of types already noticed (see the second Hindu, or a Jain. In 8, 9, 10, 11, 12, may be page of the plate). recognized, I think, attempts to represent the The familiar triangle recare in Nos. 1 to 4.
No. 7 is undoubtedly intended for the snakes. In No. 8 the cobras are intertwined in the well- No. 8, which I at first took to be intended for known form of the caduceus, and cobras in this the same symbol, is perhaps meant for a bird. position are to be found carved on a stone at A peculiar Buddhist symbol similar to that the Naga (or Cobra) well at Banâras. In 8 and on many coins found at Ajudhia will be seen. 9 the symbol has been turned upside-down, the in the centre of Solomon's seal of No. 44. No. 30 original position of the stone having been altered is the sacred goose, perhaps. on its being placed in situ.
In 39 will be seen the cobra surmounted by The circles of 13, 14, 15, 16, and the symbol on the Buddhist symbol noticed in the Dhamek the right-hand side in No. 8, represent perhaps markings.
NOTES ON THE KANPHATA YOGIS.
BY G. 8. LEONARD, SAIDPUR. Tas acknowledged head and guide of this and Sanskrit. In its theological sense it is religious sect of Yogis is said to have been restricted to a Saiva preceptor, as the surname one Gorakh or Gorakhnatha. The sect of Gosain is confined to the professors and guides was originally designated by the name of of the Vaishṇava faith. It was, however, graduNathas, or leaders, from their founder, Adi ally extended to a cognomen of the deity Siva, nå tha. The name Adin åtha means 'a whether worshipped in the form of human leader or guide,' from whom most of the succeed statue, or that of his more common prototype ing pirs of this order had the agnomen of Natha the linga or phallus, as the emblems of Badri. affixed to their proper names. In Upper Hin- nátha, Sambhunatha, Pasu pati. dustân this word Nathji is used to denote in natha, and the equally far-famed linga of discriminately & spiritual guide of any order, Somana tha. just as Gurû and Acharya are used in Bangali The Kân phâtâs were afterwards denomi
For a valuable paper on the history of the Kanphatds of Kachh vide ante, vol VII. pp. 174.-ED.
cobra.
