1865.] Ancient Remains at Saidpur and Bhitari. 87 



lotus blossom, and another is remarkable for being seated on tbe head 

 of a non-descript animal, partly of human form and closely resembling 

 the figure carved upon a stone of the Gangi bridge before described. 

 The figure is decorated with a double necklace, from the centre of which 

 hangs a large pendant, and on its back and beneath its feet runs a 

 band of elaborate scroll-work forming the lowermost division of the 

 sculpture and springing originally from a cherub who has a wonderful 

 head of hair, and whose feet are like the talons of a -bird. This 

 peculiar ornamentation is perhaps the most singular feature of the 

 entire sculpture, inasmuch as it fixes the a?ra of the slab, and also the 

 religious sect from which it proceeded. On the face of the large 

 Buddhist tower at Sarnath is a similar scroll-work connected with a 

 similarly carved cherub. As this tower was most probably erected 

 in the Gupta period, the conjecture of General Cunningham becomes 

 almost a demonstrated fact, that the slab must date from the same 

 epoch, but it is of Buddhist, and not, as he imagines, of Hindu origin, 

 unless it be that the Hindus and Buddhists of about the same period 

 adopted the same style of ornamentation, a supposition which although 

 possible, it would, in the absence of proof, be very hazardous to follow. 

 It seems evident therefore that the ancient remains at Bhitari are 

 both of Buddhist and of Hindu origin, though it is hard to say 

 precisely which preceded the other. The pillar was erected by Skanda 

 Gupta, of whom, the inscription says, " in the spirit of his own dread- 

 ful deeds," he " danced in the fierce dance," and was possessed of a 

 clear insight into the profound wisdom of the Tantras." He was 

 consequently a worshipper of Shiva, and was an enthusiastic admirer 

 of the Tantric mysteries and abominations. But Kumara Gupta, 

 (whose name General Cunningham found stamped on bricks lying 

 about at Bhitari,) who preceded him, and was most probably his 

 father, was certainly not a Shaiva, for in the inscription reference is 

 made both to him and to his father, Chandra Gupta, the second, as 

 worshippers of the " Supreme Bhagavat." It is just possible that 

 this term may mean Vishnu ; if so, they were both Vaishnavas. But 

 it is exceedingly probable that the allusion is to Buddha, inasmuch 

 as, one of the titles most usually ascribed to him is that of " Bhaga- 

 vat." Moreover, the inscription of Chundra Gupta on one of the 

 railings of the Great Tope at Sanchi, sets forth that a sum of money 



