one already seen near Ruanweli. The curious feature of these stones is that they are always found cut in squares of five or three, making the number of holes nine or twenty-five, but why this should be so remains a mystery. At one time it was a common idea to suppose that monks used these stones to induce a state of hypnotism, and they were called yogi stones, but it has now long been proved that they were relic-receptacles, placed beneath the pedestal of some great image to receive the treasured relics there deposited by the faithful. In many cases they have been found in situ, thus proving the matter beyond dispute.

A very short distance from the Yantra-gala is a fine railing of a curious pattern, made completely of stone, but in a style more appropriate to wood. This is called a Buddhist railing, and specimens of this class of work are very rare. It was found in 1890 in a mass of débris, and later completely rebuilt and set up. It is an excellent example of the way in which earlier builders found it difficult to shake their ideas free from the use of wood. "The railing forms a magical protection against evil spirits the magic circle or square-for the relics enclosed within it; and the three rails usually found in it most probably typify the three protecting 'refuges' of Buddhism-the Buddha, the Law, and the Community of Monks." 1 Several examples of such a railing are known in India, but far more frequent than the actual thing is the representation of it in slight relief, which forms a fairly common

1 Ancient Ceylon, by H. Parker. (Luzac, 1909.)

Indian ornament. It may be noted that the htees, or platforms, supporting the spires on the dagabas are often built to represent, in a rather far-off way, this form of railing, and it may be traced when looked for on those of Abhayagiriya (rebuilt) and Jetawanarama. Mr. Fergusson devotes a chapter to these railings. He speaks of the oldest-known examples being at Bodh-gaya and Bharhaut; but those are far more richly decorated than the specimen before us, and can in fact hardly be compared with it. It resembles very closely that at Sanchi, where, however, the posts are octagonal instead of square as in this instance. Mr. Fergusson comments on the essential woodenness of the structure, and notes how the holes must have been cut in the uprights, which were then thrust on to the horizontal rails, "not as any stone-work was done either before or after."

The gateways in the rail at Sanchi, however, rise high, and are decorated with overpowering richness. There is nothing of that sort at Anuradhapura, where the only ornament is a vase with a flower on the outermost face of the post. We do not know the date of this rail, but it is possible it is antecedent to A.D. 200, at which Mr. Fergusson places the limiting date of the Indian examples. All around are the remains of the building to which it belonged, and which was, probably in Tamil incursions, so completely thrown down that literally there is not one stone upon another," except where they have been dug out and replaced.

› History of Indian Architecture. (Murray. 1910 edition.)

CHAPTER VI

ABOUT AND AROUND

It is obvious that the position of the hotel was determined by the fine grounds available at the government gardens, and though it is not so centrally placed as the old rest-house, which was as near the main ruins as anything well could be, it has many things of interest, round it. Just outside the grounds, near the jail, is Mirisaveti dagaba, the fourth largest in Anuradhapura; it was built by King Dutugemunu, even before Ruanweli and the Brazen Palace, and so dates from the second century B.C. It has been restored with funds supplied by the King of Siam, who, as prince, stayed in Ceylon in 1888 and left a sum of money to be applied to the restoration of some Buddhist building. An outer covering of red brick has been built up round the old core. The space between the two is a mansion for an innumerable colony of bats, and it is one of the sights of Anuradhapura to see them whirring out at sunset like the sweep of smoke or leaves blown before a gale.

The origin of Mirisavetiya lies in the forgetfulness of the king, who was accustomed to offer a portion of whatever he ate to the monks, but absent-mindedly one day consumed " a condiment

flavoured with chillies, called miriswetiya, or chillisambal" (which is the word for a preparation of chillies in Cingalese), omitting the usual ceremony, and felt bound in expiation to erect the dagaba called Mirisavetiya.

The chief beauty of this rotund pile lies in the altars, which are unusually high and decorated in alto-relievo. That on the west is the finest example, having been reset. Notice the two tall stele with the flowing floral design. At the time when Tennent wrote the dagaba was merely a mound covered with scrub, and the altars were buried in the débris.

The dagaba is surrounded by monastery ruins on three sides, there being no less than fourteen monasteries in this one community. Enclosed within the area belonging to them was also a large park-like space on the shores of Basawak Kulam. Up to the time of Kasyapa IV (A.D. 912) the community of Mirisaveti, the Maricavetti of the Mahawansa, was apparently not of much account. But it was rebuilt in the reign of Kasyapa V (A.D. 929939), and richly gifted and endowed, though by that date Polonnaruwa had become the capital of the kingdom.

It is possible that the vihara, with huge columns, standing to the west of the dagaba, may be " the great house at Maricavatti," built by Prince Kasyapa in the seventeenth century for the monk Maha Dhammakathi. These mighty columns are unmatched except by those at the "Elephant Stables." They have grooves 12 inches wide, cut at the top, in which rested the beams supporting the roof.

Mirisavetiya is best reached from the hotel by a little footpath breaking away on the west and following the banks of a small stream, presently crossed by a rough bridge. This is one of the canals fed by Tissa-Wewa. At every turn one is reminded of the difference between East and West; the entire dissimilarity of the foliage, the odd creatures encountered, keep one's mind ever fresh and attract the attention even of the naturally unobservant. Along this tiny stream as I wandered one evening, a tortoise, about half the size of a football, under the tree roots on the bank, was attempting to bite a small squirming fish he had somehow caught. But the jaws of the gourmand could make no impression on the tough skin of the victim, and at last he dragged it into his home under the bank to be tackled at leisure. Only a few yards further up a mudcoloured water-snake lay motionless in the shallows waiting for prey to drop into his jaws.

If instead of crossing this tiny stream we follow the path along it, we come to a junction of three streams, in two of which people are forbidden to bathe as the water runs into the drinking-tank; but the third, being merely for irrigation, is open, and much appreciated, as the pretty sight of a mother with a young daughter just budding into womanhood, and three small children, all bathing together, showed.

From here we can mount to the bund of Tissa, which sweeps round in a magnificent curve, showing views of this most beautiful of all the lakes, which was formed by the great King Tissa. This tank it is which is kept up by a channel, Yoda Ela,