294 A. M. Broadley — The Buddhistic Remains of Bihdr. [No. 3, 
fort of BihSr with only two hundred horse, and began the war by taking the 
enemies unaware.... When Bakhtyar reached the gate of the fort, and when 
the fighting began, these two wise brothers [i. e., Nizamud-dfn and Samsam- 
ud-din] were active in that army of heroes. Muhammad Bakhtyar with great 
vigour and audacity rushed in at the gate of the fort, and gained possession 
of the place. Great plunder fell into the hands of the victors. Most of the 
inhabitants of the place wore Brahmans with shaven heads. They were put 
to death. Large numbers of books were found there, and when the Muham- 
madans saw them, they called for some persons to explain their contents, 
but all the men had been killed. It was discovered that the whole fort and 
city was a place of study [madrasah]. For in the Hindi language the word 
Bihar (vihdra) means a college.” I feel by no means sure that the vihara thus 
destroyed was not a Buddhistic institution, and that the “ Brahmans with 
shaven heads” were not Buddhist monks. Strange to say, hardly a Hindu 
idol has has ever been found in the ruins, and some of the Buddhist figures 
bear inscriptions, certainly not more ancient than the tenth century , possibly 
the eleventh. The most modem of these Buddhist figures are those showing the 
Sage in the attitude of repose — the body leaning to one side, and the base 
and background decorated with the most profuse and exquisite ornaments, a 
very good example of which will be described when I come to speak of the 
ruins of llohoi. In consequence of the extreme delicacy of tho workman- 
ship, these exquisite specimens of later Buddhistic art are scarcely ever to 
be found perfect, but I came on several mutilated figures of the kind in the 
ruins within the Bihar fort, and their base is generally covered with inscrip- 
tions, which serve to show that Buddhism flourished till a very late period 
in the heart of the country from which it sprung. 
The Buddhistic remains of Bihar are not confined to the mounds at the 
fort. The dargah or shrine of Qadir Qumesh which occupies its centre, is 
composed almost entirely of the materials of the vihara, and its pavement 
is studded with enormous chaityas and pillars. The faqirs of the shrine 
guard them with religious care, and eke a livelihood by permitting persons 
afflicted with toothache and neuralgia, to cure (?) their ailments by touching 
the afflicted parts with the very stone which their forefathers delighted to 
break, in order to gain the envied title of “ the iconoclast [y^ce], A mile 
away from the fort, towards the banks of the Panchaua are the remains of 
several Buddhist buildings, the site of which is marked only by heaps of 
bricks ; for the stones and pillars have been removed to adorn the masjid of 
Hahi Khan Sur and the great dargah of Makhdum Shah Sharafud-din. A 
careful examination of the places shew them to have been built almost en- 
tirely of Buddhist materials. The position of these stones prevent any exa- 
mination of them, but I feel sure many figures and inscriptions would come to 
light, if such could be made. The beautiful masjid of Hahi Khan is now 
