at its greatest breadth. Gigantic rhododendrons overhang the wall on the eastern side of the Peak. Their bending trunks seem, to the Buddhist mind, to bow to the foot-print; and to offer, in homage and adoration, their wealth of crowning crimson flowers to the pedal impress of the founder of their faith. The area within the walls, as well as the central rock itself, was crowded with devotees. Numerous streamers, and flags of quaint and strange device, flaunted in the breeze, suspended from the chains which serve as stays to support and protect the temple roof against the violence of the monsoon winds; and many additional ones were hung on ropes temporarily rove here and there. On a jutting point of rock, a few paces from the entrance gap in the wall, was a shrine three feet in height, dedicated to Saman Dewiyó, the tutelary deity of the district, at whose request Buddha came hither and stamped his foot-print on the pinnacle immediately above; and thither every pilgrim rushed to fall prostrate in adoration, as soon as he or she had gained the level of the terrace, as well as to deposit certain offerings brought with them for the occasion.

Behind, and a little above this shrine, is the Kudamita, a large iron stanchion let into a crevice in the rock, on which, in former times it was customary, during the pilgrim season, to fix the silver-handled umbrella which is now kept at the Saman Déwálé in Ratnapura.

Standards, supporting from a series of spreading iron branches circle above circle of big tin lamps, each threw their cumulated glare in front of the shrine, and of the steps

which led to the foot-print; and these were constantly being fed with oil, and grease, and incense, the fumes of which filled the air with a heavy and almost sickening odour. Before these standards, tam-tams and doulas, and horenawas were beaten and blown without pause; and a more demoniacallooking personage than one of the leading horenawa players we never saw. One of his eyes protruded from disease; his whole face was pitted and seamed with scars from small-pox, and his cheeks were puffed out like bladders blown to almost bursting tension. If, as an ancient writer has declared, the foot-print is that of none of those to whom it is usually attributed, but Satan's own, then in sober truth the Archfiend could not have chosen a worse or more truculentlooking piper to render due musical honors to his mundane. mark.

Just below the temple, two large bells are suspended together, between short heavy beams. One of these is cracked, but the other was continually being rung by pilgrims, who thereby intimated the number of their ascents, as well as proclaimed their purity; the legend being that the bell refuses to sound if attempted to be rung by an unclean person. Ten rough blocks of stone lead up to a kind of altar-table of wood, fixed outside the temple, in front of, but a little below, the toes of the foot print, on which are placed what may perhaps he termed the honorary

*MOSES of Chorene, who, in his History of Armenia, and Epitome of Geography, writes concerning it, "ibidem Satanæ lapsum narrant."

offerings of the pilgrims. These are chiefly floral, and at the time of our visit consisted almost entirely of the unbroken or just-burst flower spathes of the areka palm. Above and overlooking all, was the pagoda-shaped Swiss-cottage-looking shrine that screened the hollow in the rock, the so-called Sacred Foot-print,--worshipped alike by Buddhists, Hindus, and Mohammadans, as the impress there left of the foot of Buddha, Sivá, or the Father of Mankind.

The Sri-páda rock, the Samanta-kúța, the pinnacle or apex of the Samanala, is of an irregular pyramidal form, very considerably steeper to the south and west, than to the north and east. Its base is about a hundred and twenty feet in circumference, its greatest length being about forty, and its breadth about thirty feet. We estimated its height to be ten feet above the level of the surrounding terrace or platform. The Ranhili-gé,* or temple, is a small quadrangular building, twelve feet by ten, and is, in fact, nothing more than a tiled canopy supported on pillars, between each of which is a small balustrade,-balustrades and pillars alike shewing signs of age and the effects of the weather; and neither the one nor the other at all improved by being carved all over with the names and initials of visitors and pilgrims. The roof was ceiled with white cloth, and similar cloths were

"The golden covered house."

This is about to be taken down and a new one put up in its place. It is understood that the old one will be preserved in the grounds of the Assistant Government Agent's house at Ratnapura.

stretched between some of the pillars. The entrance to the interior is on the north-west, and close to this is a great iron bowl, two feet in diameter, which is kept filled with waterfrom the well below. The indentation of the foot-print is to the west of the centre of the interior. The heel is much higher than the toes, and the artificiality of the whole is palpable. A thick raised edging of cement marks the rude. outline of a foot, five feet seven inches long, and two feet seven inches broad at the point where the heel begins to curve. The interstices between the toes are also formed of cement, and the whole of the markings of the foot every now and again need repair.* The inner portion of the heel and instep are the only parts that are clearly natural rock. But as there are none so blind as those who will not see, the marks of the artificer's hands are invisible to the thousands who come to worship the venerated relic, which is just about the size of the foot of the colossal images they adore in their principal viháras. A white cloth concealed the Srí-páda from view, except when the pilgrims were about to present offerings in the shape of money or valuables. These they were allowed to deposit in the foot-print itself, from which however they were at once carefully swept out by the attendant unanse.

* This edging of cement, as well as the artificial markings between the toes, is perhaps rendered necessary, in order to make the foot print correspond with the description given of it in the Samanta-kúța wannaná, where it is said to be as clear and well defined "as a royal seal is, impressed on wax."

After due prostrations and the repetition of the prescribed Buddhist formulas, the priest bestowed his benediction, and the devotees joyfully withdrew to make room for others; when, returning to the terrace, they collected around small fires, into family groups, while they rested to recruit from their fatigues, previous to attempting the homeward descent;* for

* Dr. DAVY thus describes a scene he witnessed on one of these occasions:--"The party of pilgrims that had just arrived consisted of several men and women, all native Singhalese of the interior, neatly dressed in clean clothes. They immediately proceeded to their devotions. A priest, in his yellow robes, stood on the rock close to the impression of the foot, with his face to the people, who had ranged themselves in a row below ; some on their knees, with their hands uplifted, and joined palm to palm, and others bending forwards, with their hands in the same attitude of devotion. The priest, in a loud clear voice, sentence by sentence, recited the articles of their religious faith, and duties; and, in response, they repeated the same after him. When he had finished, they raised a loud shout; and, he retiring, they went through the same ceremony by themselves, with one of their party for their leader.

"An interesting scene followed this: wives affectionately and respect. fully saluted their husbands, and children their parents, and friends one another. An old grey-headed woman first made her salams to a really venerable old man; she was moved to tears, and almost kissed his feet: he affectionately raised her up. Several middle aged men then salamed the patriarchal pair; these men were salamed by still younger men, who had first paid their respects to the old people; and lastly, those nearly of the same standing slightly salamed each other, and exchanged betel-leaves. The intention of these salutations I was informed, was of a moral kind,— to confirm the ties of kindred,—to strengthen fami'y love and friendship, and remove animosities.”—Account of the Interior of Ceylon, p. 345.