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Keoyadol is an immense very naked rock of perfect middle-sized-grained white and black granite. The people at a distance pretend that its name is derived from a rocking stone that was on its top, so nicely balanced as to be moveable by the weight of a crow. This they say fell down about 50 years ago, but the most respectable people of Mukdumpur say that their fathers never remembered such a stone, nor do they believe that it ever existed. They say that no blocks have fallen within their memory, and although some of the top would appear to be in a very tottering state, it would seem in fact that no considerable mass has fallen for ages, as on almost all the large blocks towards the plain are engraved figures of great antiquity, and these blocks are undoubtedly the latest that have fallen. All along the north side and east end of the hill these carvings in relief are very numerous, and represent various deities or persons remarkable in Hindu mythology, all exceedingly rude and many of them much worn by the action of the weather, although as I have said they are engraved in a very perfect granite. The figures are therefore of a very great antiquity. The only figures almost about which any two persons are agreed are those of Ganese and the Linga, which cannot be mistaken, but the most common represents a female with four arms, killing what is probably meant to represent a buffalo. This is called by the people of the neighbourhood merely Devi, that is, the Goddess, but among my followers no two agreed, that is to say, the image differs in some points from any that they know, having several attributes common to different deities but others by which it may be distinguished from any one of them. Among these images are several of Bhouddhs or Jains, I will not take upon myself to say which, although the former is most probable, because the chief temple near the place contains an image called Bouddh Sen.

I shall now mention the most remarkable places about the hill. At Makdumpur, towards the north-west side of the hill, are several large heaps of brick, which are with probability supposed to have been dwelling

houses of some prince; but the people are not agreed whether he was a Cheruyan or a Bundawut, both of which races are said to have governed the country before the Muhammadan invasion. The images are most usually attributed to the former. Farther east, proceeding along the north face of the hill, are two large blocks forming an angle, and on each of them is a row of figures. One of the rows consists chiefly of an repetition of the female figure destroying the buffalo. Of these I have directed a drawing to be taken.

Near this is the monument of Husa Mudin Sahei, much frequented. It is a large tree surrounded by a terrace constructed of pillars, capitals, doors, windows, etc., and probably taken from the chief temple of the place, which is situated a little farther east. It is totally ruined, but the image remains entire in its place in a recess at the east end of the temple. It is called Bouddh Sen and is of the usual form, made of black indurated potstone, and the recess has been ornamented with the same and covered with figures of the Hindu Mythology, of which many fragments are lying round to a great distance. The temple has been about 44 yards from east to west by 30 from north to south and has been of brick, but has been supported by pillars of granite, and the doors and windows have probably been of the same material, as many fragments are scattered round. The pillars are exceedingly rude, ten or twelve are still erect and entire. The roof has been very low, probably not above 8 or 10 feet. Near the temple has been a small building of brick perched on the top of an immense block of granite, which it has covered, and has probably been the den of some ascetic. Some farther forward, a small block of granite has been cut square and on each face has been engraved an image. This on the whole although exceedingly rude is the most elegant work of the whole. I have I have therefore directed drawings to be taken of it. At the east end of the hill are the foundations of a small stone building, near which on the face of a rock is a Boudh with a row of disciples sitting on his right and a Ganesa on

way

his left. Of this also I have directed a drawing to be taken. On the south face of the hill, a little west from its cast end, is the most perfect relief of the most common female deity with the buffalo, which also I have directed to be drawn.

It is said that a Srotri Brahman who lives about a cose off is Pujari for all the idols on the hill, and makes offerings to Bouddh Sen as well as the others. The Pandit can find no tradition concerning the place, except that Jara Sandha stood with one foot on Keoya Dol and the other on Burabur. The Pujari is a most ignorant creature, says his ancestors have for 7 or 8 generations enjoyed the place, which has no endowment. He is of the sect of Saiva, and being asked why he worships Buddh Sen, he says that the image was made by Buddh Sen, but represents Bhairov. The Pandit seems to think that the ancestor of the Panda finding the people still afraid of the image, took upon himself the worship, and called the image of Buddha a Bhairov merely as an excuse, as it has not the smallest affinity to the representations of that destructive power.

21st November.-I went rather less than four miles to the foot of the hill called Nagarjun,' which is a very rugged peak of granite at the east end of Barabur. I had given the most positive orders to have my tents pitched at Karn' Chaupar about one mile farther west, but as there was a well at Nagarjuni and none at Karn' Chaupar this was totally neglected. I however found at Nagarjuni a fine cave of which I perhaps might not have heard had I not gone to the place, for the people here are so stupid, and have so little curiosity, that you can scarcely find out any antiquity except by chance. An exceeding rude stair of granite and mortar winds up the hill for about 150 yards among detached blocks of granite, until it reaches a solid convex rock running east and west. On a little level at the bottom of the rock has been built an Idgai of brick and mortar which points out the direction of Medina, towards which

(1) Nagarjunl.
(2) Appendix, No. 63.

1

the faithful turn when they pray. This Idgai and the stair have every appearance of being very modern, although the keeper, who has 25 bigas of land, says that they are above a hundred years old. Behind the place of prayer, a small door in the solid rock leads into an oval cave, 43 feet long and 18 feet 10 inches wide, the door being in the centre of one of the sides. The walls rise about six feet perpendicular and the roof is arched, 10 feet high. The whole has a marble polish but not neat, as the chisels employed in excavating the rock have in a vast many parts penetrated deeper than the surface that has been polished. There is not the slightest ornament nor moulding, and the roof being covered with soot, the whole is very dismal even when lighted. It has no aperture except one small door, and is therefore hot and noisome, although perfectly dry. A small platform of brick and mortar is placed against the wall near the west end, and is called the Chilla of Mukdum Saha Minhajuddin,' who according to the keeper came here at the same time [as] Sherifuddin came to Behar. The Chilla is the place where the saint sat two years without moving, to pray and meditate on divine things. He had 360 Chillas in this district. On the rocks above the door is a small inscription very much defaced. On the left side of the door, entering, is a long inscription in an old Nagri character pretty entire. On the right hand is one line more like the Pali. The Muzuir says that when the saint came the place was in possession of Nagarjuni Deo, a holy man who was destroyed by the saint. This saint afterwards went to Busora where he was buried. His son was buried at Behar. My informant is a descendant, there are many others. near Behar, at Baliyari, and at Soho, and at Kotbunpur Jaffra3 near Nagarjuni where a grandson Kotbun Haji is buried. My informant says he is the seventh of eight in descent from this person. All the descendants of the Saint are Pirzadas. The Edga was built [by] Nahar

(1) Should be "East."

(2) Haji Hurmayen; in Report.
(3) Jafra.

Khan Newati an Amil, Mitirjit Singh repaired or built the stair. It was formerly of earth only.

After breakfast I went to visit what is called the Satgar, or seven houses, situated towards the east end of Burabur hill. I passed the easternmost point and went into a recess between it and the next projection, where I ascended a crooked bad path a little way towards the west. I there came to an old wall of rude stones going across the gap between two rocky peaks, but the wall is now mostly fallen. There had been a gate here, as a pillar remains erect and the stones. which formed the door are scattered about. Advancing west a little way, with an old tank and a small level on my right and a ridge of solid granite on my left, I soon came to a door in the latter facing the north, where a high peak crowned by a temple of Mahadeva bounds the plain in that direction. The rock at this door has been cut perpendicular, leaving a small projection at each side some way from the door. Before this door have been some small buildings of brick. The door leads into a chamber, polished like that of Nagarjuni and equally devoid of ornament. It is about 16 feet from east to west and 40 from north to south, and about seven high to the spring of the arch. At its west end is a platform about a foot high and three feet broad. On the projection west from the door are three images in relief, very much defaced. One is evidently a linga. The others seem to have been males with two arms and standing. It is impossible to say what these represent. Some Brahmans call them Gauri Sankur, but this is very doubtful. On either side of the door is some writing. This cave is called Karn Chaupar or the house of Karna. This Karna is supposed to be the brother of Yudishtir, who passed some time here as a hermit.

Passing round the west end of this ridge to its south side, you come to two doors. The first or most western is plain, and has on each side a few words engraved. It leads into a chamber of about the same

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