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bottom, containing a single figure or a group of several. They have also a central circular disc, with either an animal or bust in the centre of a lotus. No part of the upper rail seems to have been recovered, and none of the intermediate rails between the pillars are sculptured.* As the most ancient sculptured monument in India, it would be extremely interesting to have this rail fully illustrated, not so much for its artistic merit as because it is the earliest authentic monument representing manners and mythology in India." The base of the temple is 26 1/2- ft. high, and at the top of it, between its margin and the tower, is n clear space 13 ft. broad, which allowed a passage round the tower, and also gave access to a chamber in it. The tower rose about 140 ft. above this base, without counting the spiral Kalas and the finial. At each corner of the platform, by which the passage round the tower was effected, was a small temple, and below, outside Ashoka's rail, were many subordinate temples. It is very difficult to realise what the temple in its original state was, although there is a photograph of what it now is in its repaired state in Rájendralálá Mitra's book, called Buddha Gayá ; but it may perhaps be said, with some confidence, that the building was never one of great beauty, and the inducements to visit it are its extreme antiquity, which certainly reaches to 543 B.C., and its great sanctity in the eyes of the Hindus, who reckon it in that respect on a par with Allahabad. To the N.W. is a small but very ancient temple, in which is a figure of Buddha standing. The door has a finely-carved bar at top. It is intended to build an enclosing wall at about 50 ft. distant from the great temple. So far the traces of successive buildings may be clearly seen. In returning from the temple, the traveller may stop at the College, where the Mahant resides. There were in the possession of the Mahant a series of terra-cotta seals, which went back . * As will he seen from what precedes, this is incorrect. |
to the foundation of the College ; but Mr.
Clarke, sent out by the South Kensington Museum, has carried
them all off, not leaving one, although the Museum at
Calcutta had certainly strong claims for a
specimen. The proprietors of the Gayá places of
pilgrimage are called Gyáls or Gayáwáls. They pretend to be descended
from 14 Bráhmans, who were created by Brahma at the time when he
persuaded the demon Gayá to lie clown in order that a feast might be held
on his body, and when he had done so. placed a large stone
on him to keep him there. Gayá,
however, struggled so violently that it was necessary, in order to
persuade him to be quiet, to promise that the gods would take up
their abode on him permanently, and that anyone who made
a pilgrimage to the temple which was then built upon him should be saved
from the Hindú Pandemonium. Although the
Gayáwáls are treated with great consideration at the
place of pilgrimage, the respectable Bráhmans hold them in
.small esteem, and, in fact, ''the Gayáwáls are generally a dissolute race
" (sec Census of 1872). Up to a very recent date they used to
practise the most open extortion, and now, though less violent, they are
hardly less successful in squeezing the hapless pilgrim. They are vary
rich, and are said to be generally bad landlords, and often able to
evade penalties through the sanctity that attaches to their
position. Subordinate to
them are the Dhámins or Prestiyas,
who, under their direction, perform the ceremonies for the pilgrims
to Gaya. They give one-fourth of their
profits to the Gayáwáls. They are allowed to marry as many wives as they
please, and may eat meat without loss of prestige. It has been
noticed (see Dalton's " Descriptive
Ethnology of Bengal," p. 163) that the sculptures at Buddha Gayá
portray not Aryan, but Turanian or Kol features. In
accordance with this, there is an inscription at Buddha Gayá which
mentions Phudi Chandra, who is traditionally said to have been a Chero, an
aboriginal tribe. In a commentary on the " Rig Veda."
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