Survey Reports also mention "the last king Inderdaum or Indradyumna who held out the fort of Jaynagar on the Kiyul river against the Mohemedans " (A.S. Vol. III, 134) and “Jaynagar is said to have been the stronghold of the last Hindu Prince of Magadha named Inderdaun or Indradyumna. He was defeated by the Makhdun Maulana Nur. There is a small village called Jaynagar, but the name belongs properly to the strong military position on the south, to which Indradyumna is said to have retired after his defeat by the Mohemedans." (A.S. Vol. III, 159).

This King Indradyumna to whom is attributed “ Altaraganda pukoor" (seventy-two tanks), has also his traditions in the neighbouring village of Uren which is also said to be one of his forts, while another of his forts is located at Indappe, a few miles from Gidhour. Close to the ridge mentioned in the beginning of my note are to be seen a large mud rampart and several mounds which appear to have been massive works, evidently to protect the city.

But the most interesting legend relating to the King is what has been mentioned by Buchanan Hamilton, as quoted by Martin in Vol. II of Eastern India, who says "the last Hindu prince of consequence, of whom I find any traces was a Raja Indradyumna, who has left considerable traces in the western part of the district and it is said in the adjacent parts of Bihar, over both of which he is said to have been King, after the Muhammadans had obtained possession of Delhi. Finding himself unable to contend with these ferocious invaders, Indradyumna retired with his army and family to Jagannath. It is universally agreed that the temple there was founded by a prince of this name..........Whether or not Indradyumna was a person of the family of the Pāla rajas or a person who on their fall had seized on Magadha, I cannot ascertain, but I think that the former is most probable.........I suspect that Indradyumna was the ancestor of Pratap Rudra who retired to the ancient dominions of Andhra and having collected the

powerful remnants of an overgrown empire may have actually founded Jagannath." (Vol. II, pp. 23, 24.)

The traditional founder of the Jagannath temple is named Indradyumna whom Wilson regards as one of the Kings of Ellora, while Purushottama-Makatyam makes him a prince of the Solar dynasty who reigned at Arauti in the country of Malawa. But tradition apart, history points that the temple of Jagannath was finished in 1198 (Fergusson's History of Architecture, Vol. II., p. 592) and Hunter also in his Orissa (Vol. I, p. 102) assigns the same date and names the second Indradyumna as the rebuilder of the temple in 1198 (Vol. I., p. 93). Stirling, another of the Orissa historians, also places the date of the temple in 1198, while Dr. Rajendra Lal Mitra who differs from Hunter as to the founder, practically accepts the same date. If, therefore, the temple was built or re-built in 1198 as some accounts attribute the authorship to Indradyumna, it is quite possible that Buchanan Hamilton's tradition and theory may be correct and that the last King of the Pāla line after his defeat at the hands of the Muhammadans may have fled to Orissa which was at that time immune from the attacks of the Muhammadans, and there built the temple.

If therefore the Oriya priest from Puri can really find out the reputed treasure and build a temple at Jaynagar, it might be Orissa's paying back to Bihar the debt which she owes to her companion. As to whether he would be permitted to do so is, of course, more than what I can say, but the Archaeological Department may notice the fact of digging by the Öriya Brahmin, and collect the sculptures (near and around Jaynagar) which elearly show the former existence of a powerful Hindu prince in the locality. [Probably the ancient name of Jaynagar was Jayapura which appears in an inscription of the twelfth century A.D. from Darbhanga, to be published shortly in this Journal.

K. P. J.]

IV.-Copper-plates in Bhuvanesvara
Temples.

By K. P. Jayaswal.

Last October when I was in Orissa I heard from the priests at Bhuvanesvara that there is a copper-plate deposited at the top of the Linga Rāja temple, and that it is well known to the man whose hereditary business is to get up to the top by the help of the hanging iron-chain and set up the temple flag. Everybody at Bhuvanesvara speaks to the existence of the alleged copper-plate which is believed to have been deposited in the hole under the Amalaka by the original builder of the temple

Amongst the papers of the Society I found an extract sent by the Hon'ble Mr. LeMesurier in 1917 from Orissa which bears on the subject and runs as follows:

A correspondent of the Asha (Berhampore, Ganjam, 18th January, 1917) in an English article headed "Orissan Temples and Copper-plate Inscriptions" writes among other things to the following effect :

"The construction of the top of a temple marks its finishing point, technically known as the Rothnomuddo. It is performed with much ceremony, pomp and festivity. Then the structure is filled with paddy, precious stones, gold, silver and other valuables. To these also used to be added an inscribed copper-plate, giving the names and ancestry of the builder and architect with date and other necessary information. At any rate this seems to have been invariably the practice till about one hundred years back. Such copper-plates have been found in this portion of the superstructure of several old temples. So if the structure has been left intact in an old temple, it is sure to contain the copper-plate with the necessary information in regard to its construction. These valuable records if properly collected would, I think, furnish much accurate historical information and set at rest the existing difference of opinion in regard to certain famous temples of ancient Orissa. I think the buildings would not at all be damaged or profaned by the process of recovering records which will be lost to us in course of time."

The Temple Committee of Bhuvanesvara have it in their power to render a service to history by taking out the copper-plate from the Linga-rāja for a short time and getting it deciphered. It will not only settle the question of the authorship (yet

unknown) of that gem of architecture, but will also shed light on the post-Gupta period of the history of Orissa. The object in depositing the copper-plate was to tell the people the history of the temple and its builder when that history is forgotten, and the Temple Committee will be fulfilling that pious object by bringing the record to light.

V.–Kalijai, the Goddess of the Chilka Lake.

By Rai Bahadur Monmohan Roy.

A rocky island in the Chilka Lake about eight miles southwest of Balugaon contains a temple of the goddess Kālijāi, who is regarded as the tutelary deity of the lake and whose worship is much in vogue among all classes of the people in the neighbourhood. The local boatmen and fishermen, both Telugu and Oriya, are regarded as under her especial protection and are amongst her most ardent votaries. The goddess is believed to exercise miraculous powers, such as raising or lulling storms in order to sink or save boats containing people who have offended or propitiated her, as the case may be.

The Rajas of Parikud and Khallikot both claim that the first temple was constructed by their ancestors, but the present temple, on the site of an earlier temple which had fallen into ruins, owes its construction to the present Raja of Parikud. From her name it is clear that the goddess is now identified with Kāli. The image, however, is merely an irregular block of stone with a maximum height of 4 feet and a breadth of 3 feet. The stone is smeared over with a mixture of oil and vermilion, which makes a sticky paste on which are plastered large numbers of bangles of glass or silver with a pice in the middle of each. Some cowries are similarly affixed to the stone.

No priest is attached to the temple, and the votaries who frequent it conduct their own worship, unless a Brahman happens to be present, in which case he is asked to officiate. It is impossible for worshippers to go very frequently to the island, and even the Raja of Parikud goes thither only three or four times a year. The daily worship of the goddess is thus performed before a representative or substitute, namely a block of stone on an embankment of the lake close to the Raja