[33] In his ‘Elements of South Indian Palæography,’ Mr. Burnell, the last and best authority on the subject, divides the South Indian alphabet into Chera, Chalukya, and Vengi. The first, he states, appears in Mysore in the second half of the 5th century. The oldest specimen of the second he dates from the first half of that century. The third is more modern.
[34] I am, of course, aware of the existence of a so-called Buddhist pagoda at Negapatam. It was, however, utilised by the British—for railway purposes, I believe—before it was photographed, so its history may for ever remain a mystery. On the spot it was apparently known as the Jaina (hence China) pagoda, which it may have been. To me it looks like the gopura of a small Hindu temple, but I have no real knowledge on the subject. See Yule’s ‘Marco Polo,’ vol. ii. p. 320, second edition.
[35] ‘Storia della Scultura, dal suo risorgimento in Italia sino al secolo di Napoleone,’ Venezia, 1813.
[36] “The ritual of the Veda is chiefly, if not wholly, addressed to the elements, particularly to fire.”—H. H. Wilson, ‘Asiatic Researches,’ xvii. p. 194; ibid., p. 614.
[37] A list of the twenty-four Buddhas, with these particulars, is given in the introduction to Tumour’s ‘Mahawanso,’ p. 32. Representations of six or seven of these Bodhi-trees, with the names attached, have been found at Bharhut, showing at least that more than four were recognised in the time of Asoka. If the rail there were entire, it is probable representations of the whole might be found.
[38] Stobæus, ‘Physica,’ Gaisford’s edition, p. 54. See also Priaulx, ‘India and Rome,’ p. 153.
[39] Wilson’s ‘Ariana Antiqua,’ plates 10, 11.
[40] A book has recently been published by the late Mr. Breeks, of the Madras Civil Service, on the primitive tribes of the Nilagiris, which gives a fuller account of these ‘rude stone monuments’ than any other yet given to the public. It can hardly, however, be accepted as a solution of the problem, which requires a wider survey than he was able to make.
[41] The serpent of Siva is always a cobra, or poisonous snake, and used by him as an awe-inspiring weapon, a very different animal from the many-headed tutelary Naga, the guardian angel of mankind, and regarded only with feelings of love and veneration by his votaries. It may also be remarked that no tree is appropriated to Siva, and no trace of tree worship mingled with the various forms of adoration paid to this divinity—a circumstance in itself quite sufficient to distinguish this form of faith from that of the Dasyu group which pervaded the valley of the Ganges.
[42] Page 41. Dr. Cornish, in the introduction to the ‘Madras Statistical Tables,’ p. 67, states this at only 30,000,000—a very considerable difference; but on the whole I am inclined to place faith in Dr. Caldwell’s figures.