range of which the south-eastern slopes are within the city, in two ways,—first, by going south-west and skirting the foot of the portion of the range to the west of the northern entrance; second, by going north-east and skirting the toe of the range to the east of the entrance. I followed the first route, and naturally enough identified the Son Bhândâr and the broken cave with Buddha's meditation cave and Ananda's cave: but the extracts from Hwen Thsang shew that I ought to have followed the second route; this I have now done, and am compelled to consider my previous identifications of these two caves incorrect.
My arguments against General Cunningham's identification of the Son Bhândâr with the Sattapanni cave rest on various grounds, not the least important of which are those very identifications which I now not only abandon but consider as hopelessly wrong. So long as my identifications of these two caves with Buddha's meditation cave and Ananda's cave remained unchallenged, my arguments against General Cunningham's identification of the Son Bhândâr cave were absolutely unassailable, for by no possibility could Buddha's meditation cave be identified with the Sattapanni cave. But the moment those identifications are abandoned as untenable, my arguments are at once brought down from the unassailable into an assailable position, and I must leave it to my readers to judge whether the residuum of my arguments against General Cunningham's identification of the Son Bhândár cave with the Sattapanni cave carry conviction or not.
General Cunningham and I separated before entering Rajgir, he going northwards towards Silao and Bihar; but before separating he gave me the extracts from Hwen Thsang bearing on the question, and explained to me his ideas as to the positions of the various remains there noticed noar Buddha's meditation cave. How can I adequately shew my worthiness of nobie confidence thus placed in an adversary but by unhesitatingly acknowledging my error?
