1871.] Proceedings of the Asiatic Society. 101 
have been fashioned without the aid of needles ; those of the two 
archers, one of them the Buddhist King, Piliyuk of Benares, figured 
in Mr. Fergusson’s ‘Tree and Serpent Worship,’ (plate xxxvi) 
are particularly remarkable, inasmuch as the chapkans there shown 
are peculiarly Hindu, and the like of them has nowhere else 
been seen. On a Buddhist rail-post from Buddha Gayd4 which 
probably dates from a time earlier than the Sanchi rail, and 
which is now preserved in the Indian Museum, there are two 
figures fully dressed from the neck to the middle of the lege 
in a garment which appears strongly like the yamd of the present 
day. At Amaravati, there are also several figures dressed in 
tunics which owe their shape to the tailor’s art. (Vide Fergusson’s 
plates Ixvi, lxxxiv), The Orissan sculptures offer even more 
positive proofs. In the Queen’s palace (Rani Nour), among the 
rock-rut caves of Khandagiri there is a statue 4’—6” in height, cut 
out of the solid rock, which is dressed in a close fitting chapkan, 
with the skirts hanging down four inches below the knee, and 
having sleeves down to the wrist. Over the chapkan there is a 
- haubert or coat of chain mail, the sleeves of which reach the elbow. 
A light scarf is wrapped round the waist, and its ends hang on the 
sides, holding on the left side a short sword. The head is partially 
mutilated, but there are traces on it of a twisted turban. The legs 
and the feet are enclosed in thick high boots or buskins. The age 
of the figure is supposed to be the third century before Christ, 
and the existence of chapkan, chain mail and boots at the time, it 
is believed, must be accepted as the most conclusive evidence on 
the subject. The dress differs so entirely from the chiton, the 
chlamys, the himation, and such other vestments as the soldiers 
of Alexander brought to India, that they cannot be accepted as 
Indian modifications of the Grecian dress, even if it were possible, 
which it is not, to suppose that such a foreign dress would at once 
be imitated in stone many hundreds of miles away from the place 
where it was exhibited in India, The dress reappears on some of 
the Amardavati bas-reliefs. Among the sculptures on the temples of 
Bhuyanesvara there are representations of coats, kilts, boddices, 
ghagra, payajima, and other articles of needle-made dress, some of 
them on gods and goddesses, and they cannot but be accepted as 
