92 
THE ANTIQUITIES OF MUKHALINGAM. 
settlers, who had lapsed into Buddhism, obtained the name 
of the Brahmans and retain the title to this hour. But 
as the power of the new comers expanded under the benig- 
nant smiles of royalty, they interdicted these so-called old 
Brahmans from all intercourse with themselves. They had 
refused the jus connubii from the first, and the nominal 
Brahmans formed a distinct caste, which by degi'ces sank 
into the mass of the peasant population." 
29. I have not been able to make out whether the 
Kalingas o£ Ganjam are originally a branch of the Buddhist 
Javana for Yavana) Kalingas who left their home to colo- 
nise Java, or an Aryan tribe who had been Buddhists 
befora they were supplanted by the later Brahman immi- 
grants, and afterwards, by a natural compromise, admitted 
into the Brahman pale. Nothing but a close examination of 
their customs and institutions as well as of their traditions 
can unravel the mystery attaching to this people, and it is 
to be hoped that scholars will take up the subject and at- 
tempt a solution of the problem. 
30. (IX.) Teligipenta inscription and linga. When 
I was at Mukhalingam, I was informed that at Teligipenta, 
a village four miles down the river on its right bank, there 
was an inscription on a stone. I went there and found it 
in a field close to the river. It is on two sides of a stone. 
The characters are transitional Eastern Chalukyau of th« 
11th century; the language is Telugu; it is dated in the 
Saka year 1067, recording a grant of land to a temple of 
Siva. The donor's name appears to be Cliodaganga. 
One is naturally surprised to see the name of Ghoda- 
ganga used as it is here without any royal titles attached 
to it, since it is likely to be identified with the well-known 
name of Anantavarvia-Ohodagangadeva. But this Choda- 
ganga is an oflicer of Anantavarman , who in A.D. 1135-36 
granted to him a village along with the hamlet of TrilUngi- 
