1872.] A. M. Broadley — The Buddhistic Bemains of Bihdr. 311 
9. Bdjya Tula 
10. Jaya Bala 
11. Ndrdyana Bala 
12. Mahendra Bala 
13. Nay a Bala 
14. llama Bdla 
15. Govinda Bala. 
The name of the last mentioned monarch occurs in an inscription in 
Gaya, — dated, Samvat 1233, = A. D. 1175, and in another of 1135, =a A. D, 
1178. 
The Jcutila of the inscription of Rama Pala, is quite modern, hut 
iji» exists on the plinth of a typical Buddhist figure. I place Rama 
Pala, therefore, immediately before Govinda Pala, and assign to him 
the approximate date of 1150. The carving in question is perhaps the 
most beautiful in my collection, and its existence tends to shew Bud- 
dhism in general, and the Titrdwan vihara in particular, flourishing within 
fifty years of the Muhammadan conquest of Bihar. Everything 1 have 
seen, tends to establish the comparatively modem existence of Buddhism in 
Bihar, and even now Jain a (or in other words sectarian Buddhist') temples 
crown the hills of Rajagriha, and exist and prosper, both at N a lan da and 
in the city of Bihdr itself. 
A careful examination of the plinths of all the idols would, I feel 
convinced, disclose a greater number of inscriptions, nearly all of which would 
tend more or less to throw light on the dates and succession of the great 
line of Pala kings which between the eighth and the eleventh centuries at any 
rate, exercised supreme power in Bihar. Everything I have found shews 
the city of Bihar to have been their capital, so far at least as Magadha 
was concerned, and to have been as important and prosperous during the 
epoch I am writing of, as Kusdgarapura was at the time of Bimbisdra, or 
Rajagriha under the auspices of his son Ajatasattru and his successors. 
Secondly. — Socially speaking the figures now collected throw a great 
deal of light on the domestic life of the times they belong to. They 
illustrate most amply the shape and form of ornaments, weapons, and 
utensils ; the character and pattern of dress (e. g., the existence of boots !), 
the details of religious ceremony, the style of architecture, and every other 
point connected with the manners and customs of the period. They serve 
to show the effect of Buddhistic art on the national taste, and are invaluable 
aids to the painter and sculptor. Thus much for the social aspect of the 
question. But it may well be asked what has been the effect of the lono- 
existence of Buddhism on Bihdr society, or has it merely passed over its 
surface like a shallow stream, leaving no marks by which to track its 
course ? Buddhism, the great leveller of caste distinctions, the social 
