1892.] 
W. Hoey —Set Mahet. 
55 
may be Sudatta’s bouse, which the pilgrims tell us was so built up, as a 
memorial of him after his death. 
B, C, D, are minor buildings calling for no particular notice. Al¬ 
though carefully examined they yielded no results. 
The mound which I have marked stupa A showed itself, where I 
had cut down the jungle near it, to be only less prominent than the two 
Kutis. I opened it with care and I soon found it to be what I consider 
a characteristic stupa. I found a circular tower in the centre, and 
round it the walls of an enclosing building. I opened it down to water- 
level but discovered nothing. This is ; I believe, the Angulimalya Stupa. 
It stands on the north-east of a depression, marking what seems to be a 
street or road, that ran between it and the Kachcha Kuti to the market 
place round the boundary pillars, already mentioned. Thus the site fits 
in with the story of the Buddhist records, that the stupa was raised to 
mark the spot where Buddha stopped the robber chief as he was ap¬ 
proaching him along a public street to take his life. It is not that raised 
at the place of his cremation. Had it been, it should have contained his 
relics. 
The figure at E represents the outline of the central portion of a 
building crowning another mound yet unopened. It seems to be a stupa. 
The place marked as Saiyad Miran’s Dargah is the small rectan¬ 
gular brick-wall enclosure in which are two tombs. Here was buried 
Saiyad Miran, a Moslem chief who was stationed at Set Mahet, according 
to the tradition, when the first permanent Muhammadan impression on 
Oudh was made. Outside the enclosure are to be seen other tombs. 
Hone are inscribed. 
Mahet West. 
The Jain quarters lay in the west of the city near the Imliya 
Darwaza, as the west gate is now called. The chief building of inter¬ 
est here is the Muhummadan-looking plastered construction which shows 
on the ruins of the temple of Somnath, or Sobhnath, which is still vener¬ 
ated though now seldom visited by Jains. The antiquity of this spot 
cannot be doubted. Tradition assigns Sravasti as the birth-place of the 
teacher now venerated by the Jains as their third patriarch. His life 
falls within the period of unliistorical tradition, and was probably poster¬ 
ior to the Buddhist age. This is so, as the founder of Jainism was a 
contemporary of Buddha, and we have not met with any personage in 
the history of Buddha or his successors who corresponds to Somnath. 
It is only an anachronism which makes Mahavira the last Jain patriarch. 
Tradition, while fixing on the site of the shrine of Somnath at Mahet as 
the birth-place, or, possibly, the residental cell and teaching centre, of the 
