CHAPTER VI.

VIHARAS,[158] OR MONASTERIES.

CONTENTS.

Structural Viharas--Bengal and Western Vihara Caves--Nassick, Ajunta, Bagh, Dhumnar, Kholvi, and Ellora Viharas--Circular Cave at Junir.

STRUCTURAL VIHARAS.

We are almost more dependent on rock-cut examples for our knowledge of the Viharas or monasteries of the Buddhists than we are for that of their Chaityas or churches: a circumstance more to be regretted in this instance than in the other. In a chaitya hall the interior is naturally the principal object, and where the art of the architect would be principally lavished. Next would come the façade. The sides and apse are comparatively insignificant and incapable of ornament. The façades and the interior can be as well expressed in the rock as when standing free; but the case is different with the viharas. A court or hall surrounded with cells is not an imposing architectural object. Where the court has galleries two or three storeys in height, and the pillars that support these are richly carved, it may attain an amount of picturesqueness we find in our old hostelries, or of that class of beauty that prevails in the courts of Spanish monasteries.[159] Such was, I believe, the form many of the Indian structural viharas may have taken, but which could hardly be repeated in the rock; and, unless some representations are discovered among the paintings or sculptures, we shall probably never know, though we may guess, what the original appearances may have been.

[Illustration: 66. Great Rath at Mahavellipore. (From a Photograph.)]

[Illustration: 67. Diagram Explanatory of the Arrangement of a Buddhist Vihara of Four Storeys in Height.]

There was, however, I believe, another form of Vihara even less capable of being repeated in the rock. It was pyramidal, and is the original of all the temples of southern India. Take, for instance, a description of one mentioned both by Fa Hian and Hiouen Thsang,[160] though neither of them, it must be confessed, ever saw it, which accounts in part for some absurdities in the description:--“The building,” says Fa Hian, “has altogether five storeys. The lowest is shaped into the form of an elephant, and has 500 stone cells in it; the second is in the form of a lion, and has 400 chambers; the third is shaped like a horse, and has 300 chambers; the fourth is in the form of an ox, and has 200 chambers; and the fifth is in the shape of a dove, and has 100 chambers in it”--and the account given of it by Hiouen Thsang is practically the same.[161] At first sight this looks wild enough; but if we substitute the assertion that the several storeys were adorned with elephants, lions, horses, &c., we get a mode of decoration which began at Karli, where a great range of elephants adorn the lower storey, and was continued with variations to Hullabîd, where, as we shall see further on, all these five animals are, in the 13th century, superimposed upon one another exactly as here recounted.

[Illustration:

68. 69.

Square and oblong Cells from a Bas-relief at Bharhut.]

The opposite woodcut (No. 66), taken from one of the raths at Mahavellipore, probably correctly represents such a structure, and I believe also the form of a great many ancient viharas in India. The diagram (No. 67) is intended to explain what probably were the internal arrangements of such a structure. As far as it can be understood from the rock-cut examples we have, the centre was occupied by halls of varying dimensions according to height, supported by wooden posts above the ground-floor, and used as the common day-rooms of the monks. The sleeping-cells (Woodcuts Nos. 68, 69) were apparently on the terraces, and may have been such as are frequently represented in the bas-reliefs at Bharhut and elsewhere. Alternately they seem to have been square and oblong, and with smaller apartments between. Of course we must not take too literally a representation of a monastery, carried out solidly in the rock for a different purpose, as an absolutely correct representation of its original. The importance, however, of this form, as explaining the peculiarities of subsequent Buddhist and Dravidian architecture, is so great that it is well worth quoting here, though this will be more evident in the sequel than it can be at present. In construction the breadth, in a structural building, would probably have been greater in proportion to the height than in this example, but that is of little consequence for our present purposes.

It is, of course, always difficult, sometimes impossible, to realise the form of buildings from verbal descriptions only, and the Chinese Pilgrims were not adepts at architectural definitions. Still Hiouen Thsang’s description of the great Nalanda monastery is important, and so germane to our present subject that it cannot well be passed over.

This celebrated monastery, which was the Monte Cassino of India for the first five centuries of our era, was situated thirty-four miles south of Patna, and seven miles north of the old capital of Rajagriha. If not founded under the auspices of the celebrated Nagárjuna in the 1st century, he at all events resided there, introducing the Mahayana or great translation, and making it the seat of that school for Central India. After his time six successive kings had built as many viharas on this spot, when one of them surrounded the whole with a high wall, which can still be traced, measuring 1600 ft. north and south, by 400 ft., and enclosing eight separate courts. Externally to this enclosure were numerous stupas or tower-like viharas, ten or twelve of which are easily recognised, and have been identified, with more or less certainty, by General Cunningham, from the Pilgrim’s description.[162] The general appearance of the place may be gathered from the following:--“In the different courts the houses of the monks were each four storeys in height. The pavilions had pillars ornamented with dragons, and had beams resplendent with all the colours of the rainbow--rafters richly carved--columns ornamented with jade, painted red and richly chiselled, and balustrades of carved open work. The lintels of the doors were decorated with elegance, and the roofs covered with glazed tiles of brilliant colours, which multiplied themselves by reflection, and varied the effect at every moment in a thousand manners.” Or as he enthusiastically sums up:--“The Sangharamas of India are counted by thousands, but there are none equal to this in majesty or richness, or the height of their construction.”[163]

From what we know of the effects of Burmese monasteries at the present day this is probably no exaggeration; and with its groves of Mango-trees, and its immense tanks, which still remain, it must have been, as he says, “an enchanting abode.” Here there resided in his time--within and without the walls--10,000 priests and neophytes, and religion and philosophy were taught from a hundred chairs, and here consequently our Pilgrim sojourned for five years, imbibing the doctrines of the Law of Buddha. What Cluny and Clairvaux were to France in the Middle Ages, Nalanda was to Central India, the depository of all true learning, and the foundation from which it spread over all the other lands of the faithful; but still, as in all instances connected with that strange parallelism which existed between the two religions, the Buddhists kept five centuries in advance of the Christians in the invention and use of all the ceremonies and forms common to both religions.

It would indeed be satisfactory if the architecture of this celebrated monastery could be restored and its arrangements made clear. Something has been done by Cunningham[164] towards this, and excavations have been made by Mr. Broadley and Captain Marshall. The former it is feared has destroyed more than he has restored, and his drawings are so imperfect as to be utterly unintelligible. The latter has not yet published his discoveries. Nothing, however, would probably better repay a systematic exploration than this celebrated spot, if undertaken by some one accustomed to such researches, and capable of making detailed architectural drawings of what is found.

If, however, it should turn out, as hinted above, that the whole of the superstructure of these viharas was in wood, either fire or natural decay may have made such havoc among all that remains of them, as to leave little to reward the labours of the explorer. What has been done in this direction certainly affords no great encouragement to hope for much. At Sultangunge, near Monghyr, a large vihara was cut through by the railway, but except one remarkable bronze statue of Buddha[165] nothing was found of importance. The monastery apparently consisted of two large courtyards surrounded by cells. What was found, however, could only have been the foundations, as there were no doorways to the apartments or means of communication between each other or with the exterior.[166]

The vihara excavated by Captain Kittoe and Mr. Thomas, at Sarnath, seems certainly to have been destroyed by fire. All that remained was a series of some twenty cells and four larger halls surrounding a pillared court 50 ft. square. On one side were three cells evidently forming a sanctuary, as is frequently found in the later rock-cut examples.[167]

The excavations conducted by General Cunningham, at the same place, are hardly more satisfactory in their result. The two buildings he explored seem to bear the relation to one another of a vihara 60 ft. square over all, and a temple of little more than half these dimensions with a projecting porch on each face.[168] Only the foundation of these buildings now remains, and nothing to indicate how they were originally finished.

We may eventually hit on some representation which may enable us to form definite ideas on this subject, but till we do this we probably must be content with the interiors as seen in the rock-cut examples.

BENGAL CAVES.

None of the Behar caves can, properly speaking, be called viharas, in the sense in which the word is generally used, except perhaps the Son Bhandar, which, as before mentioned, General Cunningham identifies with the Sattapanni cave, in front of which the first convocation was held 543 B.C. It is a plain rectangular excavation, 33 ft. 9 in. long by 17 ft. wide, and 11 ft. 7 in. to the springing of the curved roof.[169] It has one door and one window, but both, like the rest of the cave, without mouldings or any architectural features that would assist in determining its age. The jambs of the doorway slope slightly inwards, but not sufficiently to give an idea of great antiquity. In front there was a wooden verandah, the mortice holes for which are still visible in the front wall.

The other caves, at Barabar and Nagárjuna, if not exactly chaityas in the sense in which that term is applied to the western caves, were at least oratories, places of prayer and worship, rather than residences. One Arhat or ascetic may have resided in them, but for the purpose of performing the necessary services. There are no separate cells in them, nor any division that can be considered as separating the ceremonial from the domestic uses of the cave, and they must consequently, for the present at least, be classed as chaityas rather than viharas.

The case is widely different when we turn to the caves in Orissa, which are among the most interesting, though at the same time the most anomalous, of all the caves in India. They are situated in two isolated hills of sandstone rock, about twenty miles from Cuttack and five from Bhuvaneswar. The oldest are in the hill called Udayagiri; the more modern in that portion designated Khandagiri. They became Jaina about the 10th or 11th century, and the last-named hill is crowned by a Jaina temple, erected by the Maharattas in the end of the last century.

What we know of the age of the older caves is principally derived from a long inscription on the front of the oldest, known as the Hathi Gumpha, or Elephant Cave.[170] From it we learn that it was engraved by a king called Aira, who ascended the throne of Kalinga in his twenty-fourth year, and spread his power by conquest over neighbouring rajas. He seems at first to have vacillated between the Brahmanical and Buddhist faiths, but finally to have adopted the latter and distributed infinite alms. Among other good works, he is said “to have constructed subterranean chambers--caves containing a chaitya temple, and pillars.”

Palæographically, the forms of the letters used in this inscription are identical with those used by Asoka in the copy of his edicts on the Aswatama rock close by, and that recently found at Aska, near the northern corner of the Chilkya lake. The first presumption, therefore, is that they may be of about the same date. This is justified by the mention of Nanda in the past tense, while there seems no reason for doubting that he was one of the kings of that name who immediately preceded the revolution that placed Chandragupta on the throne. Beside these, there are other indications in this inscription which seem to make it almost certain that Aira was contemporary with the great Mauryan dynasty of Magadha; but whether he preceded or followed Asoka is not quite so clear. Still it appears unlikely that Asoka would have been allowed to set up two copies of his edicts in the dominions of such powerful kings as Aira and his father seem to have been, and as unlikely that Aira should make such a record without some allusion to the previously promulgated edicts, had they then existed. On the whole, I am inclined to believe that Aira lived before Asoka, and, if so, that this is the oldest inscription yet found in India. Be this as it may, the cave in which it is found is certainly the oldest here. It is a great natural cavern, the brow of which has been smoothed to admit of this inscription, but all the rest remains nearly in a state of nature. Close to it is a small cave, the whole “fronton” of which over the doorway is occupied by a great three-headed Naga, and may be as old as the Hathi cave. The inscription on it merely says that it is the unequalled chamber of Chulakarma, who seems also to have excavated another cave, here called the Pawan Gabha,[171] or Purification Cave.

Besides these, and smaller caves to be noticed hereafter, the great interest of the Udayagiri caves centres in two--the so-called Ganesa cave, and that called the Raj Rani, or Rani Hanspur, from a tradition--Hindu--that it was excavated by the Rani of Lelat Indra Kesari, the celebrated builder of the Bhuvaneswar temple in the 7th century.

[Illustration: 70. Ganesa Cave. (From a Plan by Mr. Locke.) Scale 50 ft. to 1 in.]

The former is a small cave, consisting of two cells, together 30 ft. long by 10 ft. wide, in front of which is a verandah, slightly longer, that was once adorned with five pillars, though only three are now standing (Woodcut No. 70). There is an inscription on this cave in the Kutila characters, dedicating it to Jaganath; but this is evidently an addition in modern times.[172] The style of the architecture may be judged of from the annexed woodcut, representing one of its pillars (Woodcut No. 71). They are of extreme simplicity, being square piers, changing into octagons in the centre only, and with a slight bracket of very wooden construction on each face. The doorways leading into the cells are adorned with the usual horseshoe formed canopies copied from the fronts of the chaitya halls, and which we are now so familiar with from the Bharhut sculptures, and from the openings common to all wooden buildings of that age.

[Illustration: 71. Pillar in Ganesa Cave, Cuttack. (From a Sketch by the Author.)]

[Illustration: 72. Upper Storey, Rani Gumpha. (From a Plan by H. H. Locke.) Scale 50 ft. to 1 in.]

The other cave is very much larger, being two storeys in height, both of which were originally adorned by verandahs: the upper 62 ft. long, opening into four cells (Woodcut No. 72), the lower, 44 ft., opening into three. All the doors leading into these cells have jambs sloping slightly inwards, which is itself a sufficient indication that the cave is anterior to the Christian Era, it may be, by a century or thereabouts. Of the nine pillars of the upper verandah only two remain standing, and these much mutilated, while all the six of the lower storey have perished. It seems as if from inexperience the excavators had not left sufficient substance to support the mass of rock above; and probably, in consequence of some slight shocks of an earthquake, the mass above fell in, bearing everything before it. Either then, or at some subsequent period, an attempt has been made to restore the lower verandah in wood, and for this purpose a chase has been cut through the sculptures that adorned its back wall, and they have been otherwise so mutilated that it is almost impossible to make out their meaning. Fortunately, those of the upper verandahs are tolerably entire, though in some parts they, too, have been very badly treated.

Besides this, which may be called the main body of the building, two wings project forward; that on the left 40 ft., that on the right 20 ft.; and, as these contained cells on both storeys, the whole afforded accommodation for a considerable number of inmates.

The great interest of these two caves, however, lies in their sculptures. In the Ganesa cave there are two bas-reliefs. The first represents a man asleep under a tree, and a woman watching over him. To them a woman is approaching leading a man by the hand, as if to introduce him to the sleeper. Beyond them a man and a woman are fighting with swords and shields in very close combat, and behind them a man is carrying off a naked female in his arms.[173]

The second bas-relief comprises fifteen figures and two elephants. There may be in it two successive scenes, though my impression is, that only one is intended, while I feel certain this is the case regarding the first. In the Raj Rani cave the second bas-relief is identical, in all essential respects, with the first in the Ganesa, but the reliefs that precede and follow it represent different scenes altogether. It is, perhaps, in vain to speculate what episode this rape scene represents, probably some local tradition not known elsewhere; its greatest interest for our present purposes is that the first named is singularly classical in design and execution, the latter wilder, and both in action and costume far more purely Indian. Before the discovery of the Bharhut sculptures, it is hardly doubtful that we would have pronounced those in the Ganesa cave the oldest, as being the most perfect. The Bharhut sculptures, however, having shown us how perfect the native art was at a very early date, have considerably modified our opinions on this subject; and those in the Rani cave, being so essentially Indian in their style, now appear to me the oldest. Those in the Ganesa Gumpha, as more classical, may have been executed by some Yavana artist at a subsequent age, but still both seem anterior to the Christian Era.[174] The other bas-reliefs in the Raj Rani cave represent scenes of hunting, fighting, dancing, drinking, and love-making--anything, in fact, but religion or praying in any shape or form. From the sculptures at Sanchi and Bharhut, we were prepared to expect that we should not find any direct evidence of Buddhism in any sculptures anterior to the first century of the Christian Era; but those at this place go beyond these in that respect. Nothing here can be interpreted as referring to any scenes in the life of Sakya Muni, or to any known jataka, and it is by no means clear whether we shall ever discover the legends to which they refer. Besides these bassi-relievi, there is in the Rani cave a figure, in high relief, of a female (?) riding on a lion. Behind him or her, a soldier in a kilt, or rather the dress of a Roman soldier, with laced boots reaching to the calf of the leg--very similar, in fact, to those represented Plate 28, fig. 1, of ‘Tree and Serpent Worship,’ as strangers paying their addresses to the three-storeyed dagoba--and behind this, again, a female of very foreign aspect.

In another cave of the same group, called the Jodev Garbha, and of about the same age, between the two doorways leading to the cell, a sacred tree is being worshipped. It is surrounded by the usual rail, and devotees and others are bringing offerings.[175]

In another, probably older than either of the two last-mentioned, called Ananta Garbha, are two bassi-relievi over the two doorways: one is devoted, like the last, to Tree worship, the other to the honour of Sri (_vide ante_, p. 51). She is standing on her lotus, and two elephants, standing likewise on lotuses, are pouring water over her.[176] The same representation occurs once, at least, at Bharhut, and ten times at Sanchi, and, so far as I know, is the earliest instance of honour paid to god or man in Indian sculptures.

One other cave deserves to be mentioned before leaving Udayagiri. It is a great boulder, carved into the semblance of a tiger’s head, with his jaws open, and his throat, as it should be, is a doorway leading to a single cell (Woodcut No. 73). It is a caprice, but one that shows that those who conceived it had some experience in the plastic arts before they undertook it. From the form of the characters which are engraved upon it, it is undoubtedly anterior to the Christian Era, but how much earlier it is difficult to say.

* * * * *

[Illustration: 73. Tiger Cave, Cuttack.]

From whatever point of view they are looked at, these Orissan caves are so unlike anything that we have previously been in the habit of considering Buddhist, that it may well be asked whether we are justified in ascribing their excavation to the followers of that religion at all. Not only is there no figure of Buddha, in the conventional forms and attitudes by which he was afterwards recognised, but there is no scene which can be interpreted as representing any event in his life, nor any of the jatakas in which his future greatness was prefigured. There is no dagoba in the caves[177] or represented in the sculptures, no chaitya cave, no wheel emblem, nor anything in fact that is usually considered emblematical of that religion.

When we look a little more closely into it, however, we do detect the Swastica and shield emblem attached to the Aira inscription, and the shield and trisul ornament over the doorways in the older caves, and these we know, from what we find at Bharhut and Sanchi, and at Bhaja (_ante_, p. 112), were considered as Buddhist emblems in these places. But were they exclusively so? The trisul ornament is found on the coins of Kadphises, in conjunction with the bull and trident of Siva,[178] and we have no reason for assuming that the Swastica, and it may be even the shield, were not used by other and earlier sects.

The truth of the matter appears to be that hitherto our knowledge of Buddhism has been derived almost exclusively from books, which took their present form only in the fourth or fifth century of our era, or from monuments erected after the corruptions of the Mahayana introduced by Nagárjuna, and those who assisted at the fourth convocation held by Kanishka in the first century of our era. We now are able to realise from the sculptures of Bharhut, of these caves, and of the Sanchi gateways, and the older western caves, what Buddhism really was between the ages of Asoka and Kanishka, and it is a widely different thing from anything written in the books we possess, or represented afterwards in sculptures or paintings. Whether we shall ever recover any traces of what Buddhism was between the death of Sakya Muni and Asoka, is more than doubtful. If found, it would probably be even more unlike the present Buddhism than that of the intermediate period. Judging from what we have hitherto found, it looks as if it would turn out to be a pure worship of trees by a Naga or serpent-reverencing race, on whose primitive faith Asoka engrafted the teachings of Sakya Muni. There were Buddhists, of course, in India before Asoka’s time, but it seems doubtful if they were sufficiently powerful to dig caves or erect monuments. None at least have yet been discovered, and till they are we must be content to stop our backward researches with such a group of monuments as these Udayagiri caves.

WESTERN VIHARA CAVES.

There are at least four Viharas which we know for certainty were excavated before the Christian Era. There are probably forty, but they have not yet been edited with such care as to enable us to feel confident in affixing dates to them. The four that are known are those attached to the chaityas at Bhaja and Bedsa (Woodcuts Nos. 45, 49), and the two oldest at Ajunta, Nos. 12 and 11. Those at Karli are probably coeval with the great chaitya itself, but, strange to say, they have never been drawn or investigated, so that we really know little or nothing about them. At Junir there are several, which are very old, and at Sana and Tulaja, in Gujerat, there are several of very ancient date, but they, like those at Junir, are too imperfectly known to be quoted as authenticated examples of the period.

The oldest of these is that attached to the chaitya at Bhaja (_ante_, Woodcut No. 45). It is five-celled; three of these have single stone beds in them, one is double-bedded, and one, apparently the residence of the superior, is without that uncomfortable piece of furniture. In front of these are two long stone benches at either end of a hall 33 ft. in length. It is not clear whether this hall was always open as at present, but, if it was closed, it was by a wooden screen like the chaitya beside it, which is undoubtedly of the same age. They are indeed parts of one design. The same may be said of the Bedsa vihara, though placed a little further apart. In this case, however, there are three cells with stone beds in the verandah of the chaitya, and a fourth was commenced when apparently it was determined to remove the residence a little further off, and no instance, I believe, occurs afterwards in which they were so conjoined, till at least a very late date, when, as at Dhumnar (Woodcut No. 65), all the parts got again confounded together. As will be seen from the plan (Woodcut No. 49) it is exceptional in form, being apsidal like the chaitya itself. It is not clear whether this is a copy of any existing wooden erection, or whether it was that, being the first attempt at an independent vihara in the rock, they thought it ought to resemble a chaitya in plan. My impression is that the latter is the true explanation; such an arrangement in a free-standing structure intended for a residence would be absurd, but we are here assisting at the “incunabula” of the style, and must not be surprised at anomalies.

Number 12 at Ajunta is merely a square hall, measuring 36 ft. 7 in. each way. It has no pillars, and its only ornament consists of seven horseshoe arches, four of which are over the doors of cells, the other three only ornamental. Unfortunately, the rock over its front has given way, and carried with it the façade, which probably was the most ornamental part of the design.

[Illustration: 74. Cave No. 11, at Ajunta. (From a Plan by the Author.) Scale 50 ft. to 1 in.]

Number 11 is a step in advance of this one, there being four pillars in its centre (Woodcut No. 74). It has nine cells, but is without any sanctuary or ritual arrangement. In age, it seems to be contemporary with the chaitya No. 10, to which it evidently belongs, and like it may be considered as a transitional example, dating about the Christian Era, or rather before that time.

The most marked characteristic of these early viharas on the western side of India, is that unlike their eastern contemporaries, they are wholly devoid of figure-sculpture: no bassi-relievi, not even an emblem, relieves the severity of their simplicity. Over the doorways of the cells there are the usual horseshoe arches, copied from the windows of the great chaityas, and the invariable Buddhist rail repeated everywhere as a stringcourse, with an occasional pillar or pilaster to relieve the monotony.

There do not at present seem to exist any data sufficient to account satisfactorily for this curious difference between the exuberance of figure-sculpture in the east, and its total absence in the west in the pre-Christian Era caves, and the problem must be relegated for further inquiries. Looking, however, at the progress made of late years in these subjects, there is little doubt that its solution is not far off, and will, when reached, throw fresh light on the early history of Buddhism. Meanwhile, it may be worthy of remark, that the only living representation that is common to both sides of India, is the presence of the three-headed Naga on the façade of the Nassick chaitya (Woodcut No. 52), and its appearance in a similar position on the Chulakarma and Ananta caves at Udayagiri in Orissa. It points to an important feature in early Buddhist history, but not exactly what we are now looking for. Besides this the three, five, or seven-headed Naga occurs so frequently at Bharhut, Sanchi and elsewhere, that his presence here can hardly be called a distinctive peculiarity.

[Illustration: 75. Cave No. 2, at Ajunta. (From a Plan by the Author.) Scale 50 ft. to 1 in.]

The next step after the introduction of four pillars to support the roof, as in cave No. 11 at Ajunta (Woodcut No. 74), was to introduce twelve pillars to support the roof, there being no intermediate number which would divide by four, and admit of an opening in the centre of every side. This arrangement is shown in the woodcut (No. 75), representing the plan of the cave No. 2 at Ajunta. Before this stage of cave architecture had been reached, the worship had degenerated considerably from its original purity; and these caves always possess a sanctuary containing an image of Buddha. There are frequently, besides this, as in the instance under consideration, two side chapels, like those in Catholic churches, containing images of subordinate saints, sometimes male, sometimes female.

[Illustration: 76. Cave at Bagh. (From a Plan, by Captain Dangerfield, in the ‘Transactions of the Bombay Literary Society.’) Scale 50 ft. to 1 in.]

The next and most extensive arrangement of these square monastery-caves is that in which twenty pillars are placed in the floor, so as to support the roof, six on each side, counting the corner pillars twice. There are several of these large caves at Ajunta and elsewhere; and one at Bagh, on the Tapty, represented in the last woodcut (No. 76), has, besides the ordinary complement, four additional pillars in the centre; these were introduced evidently in consequence of the rock not being sufficiently homogeneous and perfect to support itself without this additional precaution.

These--which might be classed, according to the terms used in Greek architecture, as astyle, when having no pillars; distyle, when with two pillars in each face; tetrastyle, with four; and hexastyle with six--form the leading and most characteristic division of these excavations, and with slight modification are to be found in all the modern series.

The forms, however, of many are so various and so abnormal, that it would require a far more extended classification to enable us to describe and include them all. In many instances the great depth of the cave which this square arrangement required was felt to be inconvenient; and a more oblong form was adopted, as in the Durbar cave at Salsette (Woodcut No. 77), where, besides, the sanctuary is projected forward, and assists, with the pillars, to support the roof. In some examples this is carried even further, and the sanctuary, standing boldly forward to the centre of the hall, forms in reality the only support. This, however, is a late arrangement, and must be considered more as an economical than an architectural improvement. Indeed by it the dignity and beauty of the whole composition are almost entirely destroyed.

[Illustration: 77. Durbar Cave, Salsette. (From a Plan by the Author.) Scale 50 ft. to 1 in.]

NASSICK VIHARAS.

The two most interesting series of caves for the investigation of the history of the later developments of the Vihara system, are those at Nassick and Ajunta. The latter is by far the most extensive, consisting of twenty-six first-class caves, four of which are chaityas. The latter group numbers, it is true, seventeen excavations, but only six or seven of these can be called first-class, and it possesses only one chaitya. The others are small excavations of no particular merit or interest. Ajunta has also the advantage of retaining the greater portion of the paintings which once adorned the walls of all viharas erected subsequently to the Christian Era, while these have almost entirely disappeared at Nassick, though there seems very little doubt that the walls of all the greater viharas there were once so ornamented. This indeed was one of the great distinctions between them and the earlier primitive cells of the monks before the Christian Era. The Buddhist church between Asoka and Kanishka was in the same position as that of Christianity between Constantine and Gregory the Great. It was the last-named pontiff who inaugurated the Middle Ages with all their pomp and ceremonial. It might, therefore, under certain circumstances be expedient to describe the Ajunta viharas first; but they are singularly deficient in well-preserved inscriptions containing recognisable names. Nassick, on the other hand, is peculiarly rich in this respect, and the history of the series can be made out with very tolerable approximative certainty.[179]

The only difficulty is at the beginning of the series. If the chaitya cave was, as above stated, commenced 129 years before Christ, there ought to have been a vihara of the same age attached to it, but such does not seem to exist. There is indeed a small vihara close to it, and on a lower level than those now on each side of it, and consequently more likely to be what we are looking for, than they are. It is a simple square hall measuring 14 ft. each way, with two square cells in three of its sides, the fourth opening on a verandah with two octagon pillars in front. The only ornament of the interior is a horseshoe arch over each opening, connected with a simple Buddhist rail. In every detail it is in fact identical with the two old viharas Nos. 12 and 11 Ajunta, and certainly anterior to the Christian Era; but it bears an inscription of Krishna Raja, and he seems almost certainly to be the second of the Andrabritya race, and he ascended the throne B.C. 8, or 120 years after the time we are looking for.[180] But for this the architectural details would accord perfectly with those of the chaitya, and the age ascribed to it; but the inscriptions may have been added afterwards. If this is not so, the only suggestion that occurs to me is that, as originally executed, the chaitya had a forecourt, and that the cells were in this, as at Bedsa and Sana, but that having fallen away, from some flaw in the rock, was entirely removed, and at a subsequent time that on the right was added at a height of 6 ft. above the level of the floor of the chaitya, that on the left at 12 ft., about the same datum,[181] which could hardly have been the case if they were part of the original conception.

Turning from these, which practically belong to the last chapter rather than to this, the interest is centred in three great viharas, the oldest of which bears the name of Nahapana (Woodcut No. 78), the second that of Gautamiputra, and the third that of Yadnya Sri--if my chronology is correct, their dates are thus fixed, in round numbers, as A.D. 100, 300, and 400.

[Illustration: 78. Nahapana Vihara, Nassick. (From a Plan by Mr. Burgess.) Scale 50 ft. to 1 in.]

The two principal viharas at Nassick, Nos. 3 and 8, are so similar in dimensions and in all their arrangements, that it is almost impossible to distinguish between their plans on paper. They are both square halls measuring more than 40 ft. each side, without any pillars in the centre, and are surrounded on three sides by sixteen cells of nearly the same dimensions. On the fourth side is a six-pillared verandah, in the one case with a cell at each end, in the other with only one cell, which is the most marked distinction between the two plans. The architecture, too, is in some respects so similar that we can hardly hesitate in assuming that the one is an intentional copy of the other. It is in fact the problem of the great cave at Kenheri, being a copy of that at Karli repeated here.[182] Only the difference in age between the two chaityas being five centuries, the degradation in style is greater than here, where it appears to be little more than two.

The pillars in the verandah of cave No. 8 (Woodcut No. 79, p. 150) are so similar to those in the great Karli chaitya, that if it should turn out, as Justice Newton[183] supposes, that Nahapana was the founder of the Samvat era, 56 B.C., there would be nothing in the architecture to contradict such a date. According to Mr. West, “the pillars are shorter in proportion, and the human figures more rudely designed;”[184] but whether to such an extent as to justify an interval of nearly two centuries is not quite clear. On the other hand no vihara I know of on this side of India has a facade so richly ornamented as this. Those at Bhaja and Bedsa are quite plain, and those around Karli, though richer, are far inferior to this, so that on the whole the architectural evidence tends strongly to a date subsequent to the Christian Era.

The inscription on this cave says, that it was excavated by Ushavadata, son-in-law of Nahapana, viceroy under King Kshaharatra,[185] evidently a foreigner, whose proper name has not yet been discovered, but for reasons given in the Appendix, there seems little doubt but that the Saka era (A.D. 78-9) dates from his coronation, and as some years must have elapsed before the son-in-law of the viceroy could have been in a position to undertake such a work as this, I presume A.D. 100 is not far from the date of the cave.

[Illustration: 79. Pillar in Nahapana Cave, Nassick. (From a Photograph.)]

[Illustration: 80. Pillar in Gautamiputra Cave, Nassick. (From a Photograph.)]

The pillars of the Gautamiputra cave No. 3 have, as will be seen from the last woodcut (No. 80), lost much of the elegance of those last described. Instead of the graceful bell-shaped Persian capitals, we have the pudding forms that afterwards became so prevalent. The shafts are straight posts, and have no bases, and the whole shows an inferiority not to be mistaken. The richly carved and sculptured doorway also belongs to a much more modern age. Besides this, there are three things here which prove almost incontestably that it belongs to the same age as the Amravati tope erected in the 4th century--the rail in front, already given (Woodcut No. 36), the pilaster at the end of the verandah,[186] and the bas-relief of a dagoba, which occupies the same position on the back wall in this cave that the man with the club occupies in No. 8. It has the same attendants, and the same superfluity of umbrellas, as are found there,[187] so that altogether the age of the excavation can hardly be considered doubtful.

Cave No. 12 is a small vihara, the central hall being 30 ft. by 23 ft., and with only four cells on one side. Considerable alterations have been attempted in its interior at some date long subsequent to its first excavation, to adapt it apparently to Hindu worship. Its verandah, however, consisting of two attached and two free-standing columns, is undoubtedly of the same age as the Nahapana cave No. 8. An inscription upon it states that it was excavated by Indragnidatta, prince regnant under Patamitraka of the northern region.[188] None of these names can be recognised, but they point to an age when foreign kings, possibly of the Punjab, ruled this country by satraps.

[Illustration: 81. Yadnya Sri Cave, Nassick. (From a Plan by Mr. Burgess.) Scale 50 ft. to 1 in.]

The great vihara beyond the chaitya cave, and 12 ft. above its level, is one of the most important of the series, not only from its size, but from its ordinance and date (Woodcut No. 81). The hall is 60 ft. in depth by 40 ft. wide at the outer end, increasing to 45 ft. at the inner, and with eight cells on either side. The most marked peculiarity, however, is that it has a regular sanctuary at its inner end, with two richly-carved pillars in front (Woodcut No. 82, p. 152), and within, a colossal figure of Buddha, seated, with flying and standing attendants, dwarpals, dwarfs, and all the usual accompaniments usually found in the fifth and subsequent centuries, but never, so far as I know, before.

Fortunately we have in this cave an inscription containing a well-known name. It is said to have been excavated by the wife of the commander-in-chief of the Emperor Yadnya Sri, Sat Karni, descendant of King Gautamiputra, in the seventh year.[189] We are not able to fix the exact year to which this date refers; probably it was only regnal, but it does not seem doubtful that this king reigned in the first quarter of the 5th century, and we consequently have in this cave a fixed point on which to base our calculations for the period about the time.

[Illustration: 82. Pillar in Yadnya Sri Cave. (From a Drawing by Mr. Burgess.)]

Beyond this there is still another excavation, No. 17--it can hardly be called a vihara--of very irregular shape, and covered with sculpture of a date at least a century more modern than that of the cave last described. Buddha is there represented in all his attitudes, standing or sitting, accompanied by chowrie bearers, flying figures, dwarfs, &c. On one side is a colossal recumbent figure of him attaining Nirvana, which is a sure sign of a very modern date. Besides these, there are Dyani Buddhas, Bodhisatwas, and all the modern pantheon of Buddhism, arranged in most admired confusion, as in all the most modern caves. There is no inscription, but from its sculpture and the form of its pillars we may safely ascribe it to the last age of Buddhist art, say about the year 600 or later. The pillars approximate closely in style to those found at Elephanta, and in the Brahmanical caves at Ellora, which from other evidence have been assigned to dates varying from 600 to 800 years of our era.

More has perhaps been said about the Nassick caves than their architectural importance would seem at first sight to justify, but they are one of the most important of the purely Buddhist groups, and they have hardly yet been alluded to in European books. Their great merit, however, is that they belong to one of the most important of the older Indian dynasties, known as the Andrabrityas, Sata Karnis, or Satavahanas. Being of purely Indian extraction, they, however, did not coin money like the Punjab dynasties, nor their contemporaries and rivals the Sah kings of Gujerat, who brought the art with them when they came as conquerors from the north-west, where they had learnt the art from the Greeks. This dynasty has, consequently, been overlooked by numismatists and others, and can only be rehabilitated by their inscriptions and their architectural work, on which these are found inscribed.

AJUNTA VIHARAS.

As before mentioned, the central group of the four oldest caves at Ajunta forms the nucleus from which the caves radiate north and south--eight in one direction, and fourteen in the other. It seems, however, that there was a pause in the excavation of caves after the first great effort, and that they were then extended, for some time at least, in a southern direction. Thus caves Nos. 13 to 20 form a tolerably consecutive series, without any violent break. After that, or it may be contemporaneously with the last named, may be grouped Nos. 8, 7, and 6; and, lastly, Nos. 21 to 26 at one end of the series, and Nos. 1 to 5 at the other, form the latest and most ornate group of the whole series.[190]

As above explained of the central four, three are certainly anterior to the Christian Era. One, No. 10, being transitional in some of its features, may belong to the 1st century, and be consequently contemporary with the gateways at Sanchi. After this first effort, however, came the pause just alluded to, for Nos. 13, 14, and 15, which are the only caves we can safely assign to the next three centuries, are comparatively insignificant, either in extent or in richness of detail.

Leaving these, we come to two viharas, Nos. 16 and 17, which are the most beautiful here, and, taken in conjunction with their paintings, probably the most interesting viharas in India.

No. 16 is a twenty-pillared cave, measuring about 65 ft. each way (Woodcut No. 83, p. 154), with sixteen cells and a regular sanctuary, in which is a figure of Buddha, seated, with his feet down. The general appearance of the interior may be judged of by the following woodcut (No. 84) in outline, but only a coloured representation in much

[Illustration: 83. Plan of Cave No. 16, at Ajunta. (From a Plan by Mr. Burgess.) Scale 50 ft. to 1 in.]

[Illustration: 84. View of Interior of Vihara No. 16, at Ajunta. (From a Sketch by the Author.)]

greater detail could give an idea of the richness of effect produced by its decoration. All the walls are covered with frescoes representing scenes from the life of Buddha, or from the legends of saints, and the roof and pillars by arabesques and ornaments, generally of great beauty of outline, heightened by the most harmonious colouring.

[Illustration: 85. View in Cave No. 17, at Ajunta. (From a Photograph.)]

No. 17, which is very similar in plan, is generally known as the Zodiac cave, from the figure of a Buddhist chakra or wheel painted at one end of its verandah, which was mistaken by early visitors for a celestial emblem. The general effect of its architecture internally may be gathered from the above woodcut (No. 85) from a photograph, or from the next woodcut (No. 86) representing one of its pillars to a larger scale, from which the curiously wooden construction of the roof will be better observed than from the photograph. It is, in fact, the usual mode of forming flat or terraced roofs at the present day throughout India, and which consequently does not seem to have

[Illustration: 86. Pillar in Vihara No. 17, at Ajunta. (From a Sketch by the Author.)]

varied from the 5th century at all events. As may be gathered from these illustrations the pillars in these caves are almost indefinitely varied, generally in pairs, but no pillars in any one cave are at all like those in any other. In each cave, however, there is a general harmony of design and of form, which prevents their variety from being unpleasing. The effect on the contrary is singularly harmonious and satisfactory. The great interest of these two caves lies, however, in their frescoes, which represent Buddhist legends on a scale and with a distinctness found nowhere else in India. The sculptures of Amravati--some of which may be contemporary, or only slightly earlier--are what most nearly approach them; but, as in most cases, painting admits of greater freedom and greater variety of incident than sculpture ever does, and certainly in this instance vindicates its claim to greater phonetic power. Many of the frets and architectural details painted on the roofs and pillars of these and in viharas are also of great elegance and appropriateness, and, when combined with the architecture, make up a whole unrivalled in India for its ethnographic as well as for its architectural beauty.

Fortunately the age of these two caves is not doubtful; there is a long inscription on each, much mutilated it must be confessed, but of which enough can be made out to show that they were excavated by kings of the Vindhyasacti race, one of whom, Pravarasena, whose name appears in the inscription on No. 16, married a daughter of Maharaja Deva, alias Chandra-gupta.[191] We have inscriptions of the last king dated 82 and 93 of the Gupta era, or in A.D. 400 and 411, and his son-in-law may probably have reigned a few years later. We may consequently safely place these two caves in the first half of the 5th century. They are thus slightly more modern than the Yadnya Sri cave, No. 15, at Nassick, which is exactly the result we would expect to arrive at from their architecture and the form of their sanctuaries.

Their great interest, therefore, from a historical point of view, consists in their being almost unique specimens of the architecture and arts of India during the great Gupta period, when Theodosius II. was emperor of the East, and at a time when Bahram Gaur, the Sassanian, is said to have visited India. He reigned 420 to 440; if he did visit India, it must have been while they were in course of being excavated.[192]

Nos. 18, 19, and 20 succeed this group, both in position and in style, and probably occupied the remaining half of the 5th century in construction, bringing down our history to about A.D. 500.

Before proceeding further in this direction, the cave-diggers seem to have turned back and excavated Nos. 8, 7, and 6. The last named is the only two-storeyed cave at Ajunta, and would be very interesting if it were not so fearfully ruined by damp and decay, owing to the faulty nature of the rock in which it is excavated. No. 7 has a singularly elegant verandah, broken by two projecting pavilions.[193] Internally, it is small, and occupied by a whole pantheon of Buddhas. It resembles, in fact, in almost every respect, No. 17 at Nassick, with which it is, no doubt, contemporary.

There still remain the five first caves at the northern end, and the six last at the southern: one of these is a chaitya, the other ten are viharas of greater or less dimensions. Some are only commenced, and two, Nos. 4 and 24, which were intended to have been the finest of the series, are left in a very incomplete state: interesting, however, as showing the whole process of an excavation from its commencement to its completion. Both these were intended to be 28-pillared caves, and the hall of No. 4 measures 84 ft. by 89 ft.

Caves Nos. 1 and 2 are among the most richly-sculptured of the caves. The façade, indeed, of No. 1 is the most elaborate and beautiful of its class at Ajunta, and with the corresponding caves at the opposite end conveys a higher idea of the perfection to which decorative sculpture had attained at that age than anything else at Ajunta. With the last chaitya, which belongs to this group, these caves carry our history down certainly into the 7th century. The work in the unfinished caves, I fancy, must have been arrested by the troubles which took place in Central India about the year 650, or shortly afterwards, when, I fancy, the persecution of the Buddhists commenced, and after which it is hardly probable that any community of that faith would have leisure or means to carry out any works, on such a scale at least, as these Ajunta viharas.

* * * * *

It is, of course, impossible, without a much greater amount of illustration than is compatible with the nature of this work, to convey to those who have not seen them any idea of the various points of interest found in these caves; but it is to be hoped that a complete series of illustrations of them may be one day given to the world. The materials for this nearly existed when the disastrous fire at the Crystal Palace, in 1860, destroyed Major Gill’s facsimiles of the paintings, which can hardly now be replaced.[194] A good deal, however, may be, and it is hoped will be, done, as they afford a complete series of examples of Buddhist art without any admixture from Hinduism, or any other religion extending from 200 years before Christ to 600 or 700 years after his era; and besides illustrating the arts and feelings of those ages, they form a chronometric scale by which to judge of, and synchronise other known series with which, however, they differ in several important particulars. For instance, at Ajunta there is no single example of those bell-shaped Persian capitals to pillars, with waterpot bases; nor is there any example of animals with riders crowning the capitals, such as are found at Bedsa, Karli, Nassick, Salsette, and elsewhere in the Ghâts. These differences seem to point to a western influence, Persian, Saka, or Scythian, or by whatever name we like to designate it, which did not penetrate so far inland as Ajunta or Ellora, but was confined to those regions where we know the foreign influence prevailed.

These, and many more ethnographic distinctions in architecture will, no doubt, be brought out by careful examination and comparisons, from which, when made, it can hardly be doubted that the most important results will be derived.

BAGH.

At a distance about 150 miles a little west of north from Ajunta, and thirty miles west of Mandu, near a little village of the name of Bagh, there exists a series of viharas only little less interesting than the later series at Ajunta. They are situated in a secluded ravine in the side of the range of hills that bounds the valley of the Nerbudda on the north, and were first visited or at least first described by Lieutenant Dangerfield, in the second volume of the ‘Transactions of the Literary Society of Bombay.’ They have since been described more in detail by Dr. Impey in the fifth volume of the ‘Journal Bombay Branch of the Royal Asiatic Society.’ Unfortunately the plates that were to accompany that paper were not published with it, but being deposited by the author in the library of the India Office, they are now before me, and from them and from this paper the principal details that follow have been gleaned.

The series consists of eight or nine viharas, some of them of the very first class, but no chaitya hall, nor does any excavation of that class seem ever to have been attempted here. On the other hand, the larger viharas seem to have had a shala or schoolroom attached to them, which may also have been employed for divine service. The fact, however, that the sanctuaries of the viharas generally have a dagoba in them, instead of an image of Buddha, points to a distinction which may hereafter prove of value. On the whole they are purer and simpler than the latest at Ajunta, though most probably of about the same age.

The plan of one has already been given, but it is neither so large nor architecturally so important as the great vihara, shown in plan, Woodcut No. 87. Its great hall is 96 ft. square, and would at Ajunta rank as a twenty-eight pillared cave, like No. 4 there, but inside this are eight pillars ranged octagonally; and at a later age, apparently in consequence of some failure of the roof, four structural pillars--shaded lighter--were introduced. It is not clear from Dr. Impey’s description how the central octagon was originally roofed. He seems to have believed that a dagoba originally stood in the centre, and having been destroyed brought down the roof with it. As, however, there is a dagoba in the sanctuary, this is hardly probable, and it seems much more likely that it was a copy of a structural octagonal dome, such as we find the Jains invariably employing a few centuries afterwards. If this is so, it would be highly interesting that it should be examined by some architect capable of restoring it constructively from such indications as remain. We have hundreds, almost thousands, of these domes supported on eight pillars after the revival in the 10th century, but not one before. If this is one, it might help to restore a missing link in our chain of evidence.

[Illustration: 87. Great Vihara, at Bagh. (From a Plan by Dr. Impey.)]

The shala connected with this vihara measures 94 ft. by 44 ft., and the two are joined together by a verandah measuring 220 ft. in length, adorned by twenty free-standing pillars. At one time the whole of the back wall of this gallery was adorned with a series of frescoes, equalling in beauty and in interest those of Ajunta. As in those at Ajunta, the uninitiated would fail to trace among them any symptoms of Buddhism as generally understood. The principal subjects are processions on horseback, or on elephants. In the latter the number of women exceeds that of the men. Dancing and love-making are as usual prominently introduced, and only one small picture, containing two men, can be said to be appropriated to worship.

With one exception, no man or woman has any covering on their heads, and the men generally have the hair cropped short, and with only very small moustaches on the face. Some half-dozen are as dark as the Indians of the present day. The rest are very much fairer, many as fair as Spaniards, and nearly all wear coloured dresses.

We are not at present in a position to say, and may not for a long time be able to feel sure, who the races are that are represented in these frescoes or in those at Ajunta. Negatively we may probably be justified in asserting that they are not the ancestors of the present inhabitants of Rajputana, nor of any of the native races--Bhîls, Gonds, or such like. Are they Sakas, Yavanas, or any of the trans-Indus tribes who, in the first centuries of the Christian Era flowed into India across that river, bringing with them their arts and religious forms? The style of art, especially at Bagh, is very similar to that of Persia at about the same date.

The date of this group of caves seems hardly doubtful. The earliest could not well have been commenced much before A.D. 500; the date of the latest, if our chronology is correct, could not well be carried down beyond 650 or 700, unless it was, that the troubles that convulsed the rest of India after that date did not reach those remote valleys in Rajputana till some time afterwards.

SALSETTE.

One of the most extensive, but one of the least satisfactory of all the groups of Indian caves, is that generally known as the Kenheri Caves on the Island of Salsette in Bombay Harbour. The great chaitya cave there, as mentioned above, is only a bad copy of the Karli cave, and was excavated in the beginning of the 5th century, and none of the viharas seem to be earlier. The place, however, must have had some sanctity at an earlier date, for there seems no doubt that a tooth of Buddha was enshrined here in the beginning of the 4th century, when these relics were revolutionising the Buddhist world at least at two diametrically opposite points of the coast of India, at Puri, and in this island.[195] It may have been in consequence of the visit of this relic that the island became holy, and it may have been because it was an island, that it remained undisturbed by the troubles of the mainland, and that the practice of excavating caves lasted longer here than in any series above described. Be this as it may, the caves here go straggling on till they fade by almost imperceptible degrees into those of the Hindu religion. The Hindu caves of Montpezir, Kundoty, and Amboli are so like them, and the change takes place so gradually, that it is sometimes difficult to draw the line between the two religions.

Although, therefore, we have not at Salsette any viharas that can compare with those of Nassick, Ajunta, or Bagh, and they nowhere form a series which might assist us in guessing their dates, yet, just because they are so late, and because they do fade so gradually into the next phase, are they worthy of more attention than has been bestowed upon them.

As these caves are so near Bombay, and so easily accessible, it seems strange that they have lately been so much neglected, and no one seems to have visited, or at least described, the outlying groups. What we know of those of Montpezir or Amboli is derived from Daniell’s drawings,[196] made at the end of the last century, or from the travels of Lord Valentia or Niebuhr.[197] The Kenheri group is better known, and I can speak of them from personal knowledge.

A plan of one has already been given (Woodcut No. 77). It is a two-storeyed vihara, and one of the finest here, though it would not be considered remarkable anywhere else. Another, of which a representation is given in my ‘Rock-cut Temples,’ plate 19, represents Avalokiteswara with ten heads,--the only instance I know of in India, though it is common in Thibet in modern times.[198] The others are generally mere cells, or natural caverns slightly improved by art, and hardly worthy of illustration in a general history, though a monograph of these caves would be a most valuable addition to our scanty stock of knowledge.

DHUMNAR AND KHOLVI.

There are no viharas at either of these places which can at all compare, either in dimensions or in interest, with those already described. The largest, at Dhumnar, is that already given in combination with the chaitya, Woodcut No. 65, and, though important, is evidently transitional to another state of matters. Next to this is one called the Great Kacheri; but it is only a six-celled vihara, with a hall about 25 ft. square, encumbered by four pillars on its floor; and near the chaitya above alluded to is a similar hall, but smaller and without cells. At Kholvi there is nothing that can correctly be called a vihara at all. There is, indeed, one large hall, called Bhim’s home, measuring 42 ft. by 22 ft.; but it has no cells, and is much more like what would be called a shala at Bagh than a vihara. The others are mere cells, of no architectural importance.[199]

The fact seems to be that when these two groups of caves were being excavated Buddhism was fast losing its original characteristics, and fading into the bastard Brahmanism that succeeded it. When that took place, we cannot at present exactly say; but I cannot help fancying that this religion may have lingered on, and flourished in the remote wilds of Rajputana[200] or in the island of Salsette long after it had been driven from the neighbourhood of the great cities and from the populous and well-cultivated plains; and these caves, especially those of Kholvi, may have been excavated in the 8th or even in the 9th century of our era.

ELLORA.

At Ellora there are numerous viharas attached to the Viswakarma, or the great chaitya above described (p. 128). Like it, however, they are all modern, but on that very account interesting, as showing more clearly than elsewhere the steps by which Buddhist cave-architecture faded into that of the Hindus. Every step of the process can be clearly traced here, though the precise date at which the change took place cannot yet be fixed with certainty.

[Illustration: 88. Plan of Dehrwarra, Ellora. (From Daniel’s ‘Views.’) Scale 50 ft. to 1 in.]

The great vihara, which is also evidently contemporary with the chaitya, is known as the Dehrwarra, and, as will be seen from the plan (Woodcut No. 88), differs considerably from any of those illustrated above. Its dimensions are considerable, being 110 ft. in depth by 70 ft. across the central recesses, its great defect being the lowness of its roof. Its form, too, is exceptional. It looks more like a flat-roofed chaitya, with its three aisles, than an ordinary vihara; and such it probably was intended to be, and, if so, it is curious to observe that at Bedsa (Woodcut No. 49) we had one of the earliest complete viharas, looking like a chaitya in plan; and here we have one of the latest, showing the same confusion of ideas; a thing very common in architectural history, where a new style or a new arrangement generally hampers itself with copying some incongruous form, which it casts off during its vigorous manhood, but to which it returns in its decrepitude--a sure sign that it is passing away.

Close to the Viswakarma is a small and very pretty vihara, in which the sanctuary stands free, with a passage all round it, as in some of the Saiva caves further on; and the appearance of the warders on each side of the door would lead one rather to expect an image of Siva inside than the Buddha which actually occupies it. The details, however, of its architecture are the same as in the great cave.

Communicating with this one is a small square vihara, the roof of which is supported by four pillars of the same detail as the Dookya Ghur, which is the cave next it on the north; but though surrounded by cells it has no sanctuary or images.

Higher up the hill than these are two others containing numerous cells, and one with a very handsome hall, the outer half of which has unfortunately fallen in; enough, however, remains to show not only its plan, but all the details, which very much resemble those of the last group of viharas at Ajunta.

In the sanctuaries of most of these caves are figures of Buddhas sitting with their feet down. On each side of the image in the principal one are nine figures of Buddhas, or rather Bodhisatwas, seated cross-legged, and below them three and three figures, some cross-legged, and others standing, probably devotees, and one of them a woman.

Neither of these caves have been entirely finished.

There is still another group of these small viharas, called the Chumarwarra, or (if I understand correctly) the Chumars’ (or ‘shoe-makers’) quarter. The first is square, with twelve pillars on the same plan as those at Ajunta, though the detail is similar to the Viswakarma. There are cells, and in the sanctuary Buddha sitting with the feet down; it never has been finished, and is now much ruined.

The second is similar in plan, though the pillars are of the cushion form of Elephanta and the Dehrwarra, but the capitals are much better formed than in the last example, and more ornamented; the lateral galleries here contain figures of Buddha, all like the one in the sanctuary, sitting with their feet down, and there are only two cells on each side of the sanctuary.

The last is a small plain vihara with cells, but without pillars, and much ruined.

The whole of the caves in this group resemble one another so much in detail and execution that it is difficult to make out any succession among them, and it is probable that they were all excavated within the same century as the Viswakarma.

The next three temples are particularly interesting to the antiquarian, as pointing out the successive steps by which the Buddhistical caves merged into the Brahmanical.

The first is the Do Tal, or Dookya Ghur, a Buddhist vihara of two storeys; most of its details are so similar to those above described that it may be assumed to be, without doubt, of the same age. It is strictly Buddhistic in all its details, and shows no more tendency towards Brahmanism than what was pointed out in speaking of the Viswakarma. It apparently was intended to have had three storeys, but has been left unfinished.

The next, or Teen Tal, is very similar to the last in arrangement and detail, and its sculptures are all Buddhistical, though deviating so far from the usual simplicity of that style as almost to justify the Brahmans in appropriating them as they have done.

The third, the Das Avatar, is another two-storeyed cave, very similar in all its architectural details to the two preceding, but the sculptures are all Brahmanical. At first sight, it seems as if the excavation had been made by the Buddhists, and appropriated and finished by their successors. This may be true to a certain extent, but on a more careful examination it appears more probable that we owe it entirely to the Brahmans. It is evidently the earliest Brahmanical temple here, and it is natural to suppose that when the Saivites first attempted to rival their antagonists in cave-temples they should follow the only models that existed, merely appropriating them to their own worship. The circumstance, however, that makes this most probable, is the existence of a pseudo-structural mantapa, or shrine of Nundi, in the courtyard; this evidently must have been a part of the original design, or the rock would not have been left here for it, and it is a model of the usual structural building found in Saiva temples in different parts of India. This is a piece of bad grammar the Buddhists never were guilty of; their excavations always are caves, whilst the great characteristic of Brahmanical excavations, as distinguished from that of their predecessors, is that they generally copied structural buildings: a system that rose to its greatest height in the Kylas, to be described further on. The Buddhist excavations, on the contrary, were always caves and nothing else.

It is not easy, in the present state of our knowledge, to determine whether the Ellora Buddhist group is later or earlier than those of Dhumnar and Kholvi. It is certainly finer than either, and conforms more closely with the traditions of the style in its palmiest days; but that may be owing to local circumstances, of which we have no precise knowledge. The manner, however, in which it fades into the Hindu group is in itself sufficient to prove how late it is. If we take A.D. 600 as the medium date for the Viswakarma and its surroundings, and A.D. 750 as a time when the last trace of Buddhism had disappeared from western India, we shall probably not err to any great extent; but we must wait for some inscriptions or more precise data before attempting to speak with precision on the subject.

A great deal more requires to be done before this great cartoon can be filled up with anything like completeness; but in the meanwhile it is satisfactory to know that in these “rock-cut temples,” eked out by the few structural examples that exist, we have a complete history of the arts and liturgies of the Buddhists for the thousand years that ranged from B.C. 250 to A.D. 750; and that, when any one with zeal and intelligence enough for the purpose will devote himself to the task, he will be able to give us a more vivid and far more authentic account of this remarkable form of faith than can be gathered from any books whose existence is now known to us.

JUNIR.

When the history of the cave-temples of western India comes to be written in anything like a complete and exhaustive manner, the groups situated near and around the town of Junir, about half-way between Nassick and Poonah, will occupy a prominent position in the series. There are not, it is true, in this locality any chaityas so magnificent as that at Karli, nor any probably so old as those at Bhaja and Bedsa; but there is one chaitya, both in plan and dimensions, very like that at Nassick and probably of the same age, and one vihara, at least, quite equal to the finest at that place. The great interest of the series, however, consists in its possessing examples of forms not known elsewhere. There are, for instance, certainly two, probably three, chaitya caves, with square terminations and without internal pillars, and one circular cave which is quite unique so far as we at present know.

These caves have long been known to antiquarians. In 1833 Colonel Sykes published a series of inscriptions copied from them, but without any description of the caves themselves.[201] In 1847, Dr. Bird noticed them in his ‘Historical Researches,’ with some wretched lithographs, so bad as to be almost unintelligible; in 1850, Dr. Wilson described them in the ‘Bombay Journal;’ and in 1857 Dr. Stevenson republished their inscriptions, with translations, in the eighth volume of the same journal; and lastly Mr. Sinclair of the Bombay Civil Service, wrote an account of them in the ‘Indian Antiquary’ for February, 1874. Notwithstanding all this, we are still without drawings or photographs which would enable us to understand their peculiarities. The late Dr. Bhau Daji had a set of negatives taken, but never would allow any prints to be made from them; and, when Mr. Burgess visited the caves last autumn, he did not take a photographic apparatus with him, as he depended on obtaining, through Government, the use of Dr. Bhau Daji’s negatives. This has not yet been effected, and till it is this series is hardly available for the purposes of our history, yet it can hardly be passed over in silence.

The great peculiarity of the group is the extreme simplicity of the caves composing it. They are too early to have any figures of Buddha himself, but there are not even any of these figures of men and women which we meet with at Karli and elsewhere. Everything at Junir wears an aspect of simplicity and severity, due partly to the antiquity of the caves of course, but, so far as at present known, unequalled elsewhere. One exception--but it is in the most modern cave here--is that Sri, with her two elephants pouring water over her, occupies the frontispiece of a chaitya cave.[202] Though so ubiquitous and continuous through all ages, it is seldom this goddess occupies so very important a position as she does here; but her history has still to be written.

[Illustration: 89. Circular Cave, Junir. (From a Plan by Mr. Burgess.) Scale 50 ft. to 1 in.]

[Illustration: 90. Section of Circular Cave, Junir. (From a Drawing by Mr. Burgess.) Scale 25 ft. to 1 in.]

The annexed plan and section (Woodcuts Nos. 89, 90) will explain the form of the circular cave above alluded to. It is not large, only 25 ft. 6 in. across, while its roof is supported by twelve plain octagonal pillars which surround the dagoba. The tee has been removed from the dagoba to convert it into a lingam of Siva, in which form it is now worshipped; a fact that suggests the idea--I fancy a very probable one--that the lingam is really a miniature dagoba, though bearing a different meaning now, and that it was really originally copied from that Buddhist emblem. The interest of the arrangement of this cave will be more apparent when we come to describe the dagobas at Ceylon, which were encircled with pillars in the same manner as this one. Meanwhile the annexed representation (Woodcut No. 91) of a circular temple from the Buddhist sculptures at Bharhut may enable us to realise, to some extent at least, the external form of these temples, which probably were much more common in ancient times than any remains we now possess would justify us in assuming.

[Illustration: 91. Round Temple and part of Palace, from a bas-relief at Bharhut.]

Besides this group at Junir, there is one apparently equally extensive near Aurungabad, and two others, still more extensive, at Daraseo, or Darasinha, and at Hazar Kotri, in the Nizam’s territories; but they are even less known than the Junir group, and there are several others whose existence is only known to us by hearsay. If Mr. Burgess is enabled to continue his explorations a few years longer, they may be brought within the domain of history. At present, like those at Junir, they are not available for any historical or scientific purpose.