1849.] discovered on a Spur of the Satpoorah Range. 939 



Katty war, under the appellation of Adhiswara Rishabhadeva, called by 

 the Srawaka or laity, Adi Bhudha, and to which there is a large annual 

 Tirtha, and the circumstances of the exact spot in which his apotheosis 

 took place being undecided, being the mountain of Catachachal, accord- 

 ing to Major Delamaine, and Ashtapada according to Mr. Colebrooke, 

 are circumstances not to be rejected in attributing the colossus to him. 

 Yet if it were his, the brahmins who admit him into their mythology as 

 2nd in a list of kings in their regal families (Bhagavat Purana, and 

 Dr. Stevenson in Kalpa Sutra) would be likely to have some more 

 certain records of him, and he would have the chief, not secondary place 

 in the temple, unless in the recent changes it has undergone, the sub- 

 stitution of Mahavira as a later and better known divinity may have 

 been made, and the Bawangaj and other divinities have been forsaken 

 and deserted on account of some imaginary superstition or ill fortune, 

 which Dr. Stevenson assures me, is among the Jains not an unfrequent 

 occurrence. To whosoever honor the colossus may have been originally 

 cut — whether Rishabha orVardhamana, — and one of the two it must have 

 been, — the worship of both it and the small statues near him, including 

 one or two of Parsvanath even has passed away. The inclusion of the 

 latter in this desertion, shewing the correctness of Dr. Stevenson's sur- 

 mise, for notwithstanding this, the temple on the hill gives a place to 

 them and to more than one of the 23 Tirthankaras besides, while all 

 those on the hill below are perfectly neglected. There are however 

 many difficulties to overcome and reconcile, which are not a little puz- 

 zling. Rock images, in a general sense, we may naturally suppose to 

 have been cut in rude, if not ancient times, and in truth every thing 

 carved on rocks bears on this fact also the stamp of antiquity, and is 

 associated with such in our minds. Whether images, temples or inscrip- 

 tions, they leave with us an impression that the projectors of such were 

 in a degree in ignorance of the state of art, if any such existed, before 

 their time, and that their conceptions were rude and imperfect, and this 

 has particular reference to sculpture and statues. We can scarcely 

 conceive it possible that the individuals composing, for instance, such a 

 large and numerous sect as the Jains, spread over such an immense 

 tract of country, could in the 1 1 th century have been so totally unaware 

 of the science of sculpture as to cut such ill-shapen and disproportioned 

 images in the face of a hill, with examples of the beautiful works of 



