which on a natural terrace is the other tope noticed before. Between these two eminences is the pass which connects the somewhat level surface of the spur itself on the opposite sides of the craggy ridge; the cave which I consider Buddha's meditation cave is accordingly situated in the "northern shade" of this craggy ridge.
From Hwen Thsang's detailed account it does not appear to me that the sloping ramp or wall R .R. was meant as a road to these caves,—as not only did I fail to trace it up to the eaves, but it does not appear to go anywhere at all; it stops precisely where the west side of the water-course, along whose edge it runs for the last 300 fat of its length, becomes steep and precipitous; it appears to me accordingly to be a line of defence, especially when I remember that walls in its prolongation exist to this day on the slopes and ridges of the southern range of hills beyond the Banganga valley.
The natural ascent to the eaves would be from some point near Q at the south-east foot of the slope of the main spur. Although I could see no signs of a made road, this circumstance ought not to have much weight against the supposition, when we remember that portions of massive walls, several times larger and stronger than this road could ever have been, have effectually disappeared in places in the outer line of fortifications of this very city of Girivraja; and after all, the great road, so much spoken of by the enthusiastic pilgrim, was in all human probability only a track-marked out on either side by lines of boulders.
Assuming, However, that the road did ascend up from near Q, it would necessarily go through the pass, just before reaching which would be the two small stupas to the right and left as described by Hwen Thsang.
Having visited the eaves, the pilgrim appears to have gone up towards the peak; in doing so he would necessarily come upon the various other objects which he has described.
