is in English, the notes are full and numerous, and in the appendix is given a useful list of Chinese law terms.

The current number of the Journal of the Peking Oriental Society consists of a paper by Dr. Edkins on the "Evolution of the Chinese Language as exemplifying the Origin and Growth of Human Speech."

Two general works on China have appeared during the quarter, one by General Wilson, an American, who visited the country for the purpose of urging on the Government the necessity of at once constructing railways, and of suggesting the propriety of employing American engineers for the undertaking. The other work is a translation of G. Eug. Simon's "La cité Chinoise," in which that author gives the results of his own experience among the celestials. (Sampson Low, Marston, Searle, and Rivington.)

The July number of the Journal of the China Branch of the Royal Asiatic Society contains a valuable paper on Chinese Family Names by Mr. H. A. Giles. The materials for the paper are gathered from the well-known Chinese work Po kia sing, and for the convenience of European students, are arranged in alphabetical order, while the translation of the notes attached to the library edition of the original work adds much to the scientific value of the contribution. This paper is followed by one by Mr. Parker on the "Manchu Relations with Tibet." This also is a translation of a Chinese work, the author of which has no hesitation in pronouncing that the Yaru-tsangpu is an upper branch of the Irawaddy. Obituary notices of Alexander Wylie and Dr. Hance, Reviews of Books, and the Proceedings of the Branch bring the number to a close.

JOURNAL

OF

THE ROYAL ASIATIC SOCIETY.

ART. V.-The Dâgabas of Anuradhapura. By JOHN CAPPER.

IN 1875 my son, the late George Capper, a Ceylon official surveyor, was employed during nearly two years in making measurements and drawings of the principal ruins at Anuradhapura. The results of his labours were shown in upwards of thirty large sheets of tracings, which have since been copied and forwarded to the Colonial Office in London.

During the spare hours of his residence amongst the ruins, my son made a considerable number of notes regarding the architectural objects on the site of the ancient city. These he did not live to complete, having met his death at the hands of a Kandyan whilst on Survey work in a remote district. From the rough memoranda found amongst his papers, I have edited those relating to relic shrines, in the hope that they may possess sufficient interest for perusal.

The oldest dâgaba at Anurâdhapura is the Thupârâma built by King Devânam Piya Tissa, B.C. 307, supposed to have enshrined the left collar-bone of the Buddha. As it was invariably the practice to place all such relics in gold caskets studded with jewels of value, before they were deposited in the edifices erected for their reception, it is more than probable that no portion of this reputed relic now remains, as all VOL. XX.-[NEW SERIES.]

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dâgabas were pillaged by Malabar invaders during the fourth and fifth centuries.

This dâgaba is said to have been partially restored during the early portion of the British period, when the "Tee" and spire surmounting the bell of the structure were renewed. The ornamental moulded base, the diameter of which is 59 feet, is of fine white sandstone, and forms a portion of the original structure, though much defaced by carelessly executed repairs.

The diameter of the bell is 33 feet, and the richly ornamented spire is tipped with a large crystal of a delicate pink hue, carved with a broad base terminating in a point. The crystal is about a foot in length and eight inches in diameter at its base. It was usually the practice in Ceylon in those early days to surmount lofty buildings with a spire terminating in a pointed crystal, which was believed to protect the structure from injury by lightning.

The Thupârâma Dâgaba, 62 feet in height, stands on a circular platform, the brick walls supporting which being of great thickness, and on the outside embellished with fine mouldings and pilasters of similar materials, though there can be no doubt that the entire exterior, including the parapet which once encircled it, was originally covered with plaster and possibly decorated with paintings. This platform is paved with slabs of granite, but these were evidently taken from some other building, a number of them being morticed to receive door-posts, and variously carved for other purposes. On this platform are four concentric rows of graceful octagonal columns. The first of these are situated close to the base of the dâgaba, the second row about two feet from the first, the third about five feet from the second, and the fourth row, the columns and capitals of which were carved from a single stone, were arranged round the margin of the platform. The capitals of the first two rows of pillars are ornamented along their upper edges with grotesque squatting figures, with arms upraised as though supporting a weight resting on their heads. The third row are ornamented with the figures of eagles having outstretched wings, and the

fourth and outer row bear carvings of fringes and tassels of very graceful design. The height of the inner row of columns is twenty-four feet, of the second twenty-two feet, and of the outer rows fourteen feet. Between the third and

fourth rows of columns there was evidently a wall, no longer in existence, but of which the stone foundations, slightly raised above the pavement, may very easily be traced. These columns were ranged round the dâgaba in quadrants, forming a rather broad passage to each of the cardinal points of the structure, where there was probably an altar-like slab (called a Malâsana, or flower-stand) close to the base, where those who came to mark their faith in Buddhism laid their offerings of flowers. No remains of these flower altars are now to be seen, except a bold moulding of stone above the level of the pavement, which no doubt received the frame of the altar; that such did originally exist is the more probable from the fact that the remains, more or less ruinous, of similar altars exist at the Lankârâma Dâgaba, which, though smaller, was evidently built after the model of the Thupârâma.

At the east and west ends of the building are flights of stone stairs reaching to the platform, fourteen feet above the surrounding ground, the steps having been ornamented with richly-carved stone wing-walls, now prostrate on the ground, but once surmounted by flat stone slabs elaborately carved with human figures, bearing vessels containing the sacred lotus-flower. Opposite the landing of these steps, and in a line with the foundation of the wall which once surrounded the dâgaba, may be seen a double step carved out of a single block of granite, morticed above to receive the stone door frame which once formed the entrance. The object of these beautifully-carved pillars and wall was beyond a doubt to sustain a magnificent conical roof, which would have covered the whole of the dâgaba. Columns, wall both inside and out, altars, and in short every portion of the building, were no doubt originally painted in rich and glowing colours. That it was so is proved by recent excavations very carefully made; thin coatings of very fine plaster being found