their deified teachers, when the temples themselves were destroyed by the Muhammadan invaders, who paid more deference to the images of Buddha than those of Siva or Vishnu. The preservation of the former may be owing to the natural formation of their statues; for while many of Adinath, of Nemi, and of Parsva have escaped the hammer, there is scarcely an Apollo or a Venus, of any antiquity, entire, from Lahore to Rameswaram. The two arms of these theists sufficed for their protection; while the statues of the polytheists have met with no mercy. =Grant of Rāna Rāj Singh.=—No. V.[4.19.47] is the translation of a grant by the celebrated Rana Raj Singh, the gallant and successful opponent of Aurangzeb in many a battle. It is at once of a general and special nature, containing a confirmation of the old privileges of the sect, and a mark of favour to a priest of some distinction, called Mana. It is well known [521] that the first law of the Jains, like that of the ancient Athenian lawgiver Triptolemus, is, “Thou shalt not kill,” a precept applicable to every sentient thing. The first clause of this edict, in conformity thereto, prohibits all innovation upon this cherished principle; while the second declares that even the life which is forfeited to the laws is immortal (_amara_) if the victim but passes near their abodes. The third article defines the extent of _saran_, or sanctuary, the dearest privilege of the races of these regions. The fourth article sanctions the tithes, both on agricultural and commercial produce; and makes no distinction between the Jain priests and those of Siva and Vishnu in this source of income, which will be more fully detailed in the account of Nathdwara. The fifth article is the particular gift to the priest; and the whole closes with the usual anathema against such as may infringe the ordinance. =The Jain Retreat.=—The edicts Nos. VI. and VII.,[4.19.48] engraved on pillars of stone in the towns of Rasmi and Bakrol, further illustrate the scrupulous observances of the Rana’s house towards the Jains; where, in compliance with their peculiar doctrine, the oil-mill and the potter’s wheel suspend their revolutions for the four months in the year when insects most abound.[4.19.49] Many others of a similar character could be furnished, but these remarks may be concluded with an instance of the influence of the Jains on Rajput society, which passed immediately under the Author’s eye. In the midst of a sacrifice to the god of war, when the victims were rapidly falling by the scimitar, a request preferred by one of them for the life of a goat or a buffalo on the point of immolation, met instant compliance, and the animal, become _amara_ or immortal, with a garland thrown round his neck, was led off in triumph from the blood-stained spot.