DOI Page / Citation link:
https://doi.org/10.11588/diglit.9541#0323
Chap. II.
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valleys diners, consequently, in the following particulars :— In
Kashmir we have a Buddhist period, superseded in the 8th century
by an original quasi-classical style, that lasted till it, in its turn,
was supplanted by that of the Moslem in the 15th century. In
Nepal we have no succession of styles—no history in fact—for we do
not know when any of the three religions was introduced ; but what
we find is the Vaishnava, Saiva, and Buddhist religions existing side
by side at the present day, and nourishing with a rank luxuriance
unknown on the plains of Bengal, where probably their exuberance
was checked by the example of the Moslems, who, as just remarked,
had no influence in the valley.
Owing to all the principal monuments in Nepal being modern—
all, certainly, subsequent to the 14th century—and to the people
being too poor to indulge in such magnificence as is found on the
plains, the buildings of Nepal cannot compare, as architectural objects,
with those found in other parts of India. But, on the other hand,
the very fact of their being modern gives them an interest of their
own, and though it is an exaggeration, it is a characteristic one,
when it is said that in Nepal there are more temples than houses, and
more idols than men ; it is true to such an extent that there is an
unlimited field for inquiry, and even if not splendid, the buildings
are marvellously picturesque. Judging from photographs and such
materials as are available, I have no hesitation in asserting that
there are some streets and palaces in Khatniandu and Bhatgaon
which are more picturesque, and more striking as architectural
compositions, than are to be found in any other cities in India.
The style may be called barbarous, and the buildings have the
defect of being principally in wood ; but their height, their variety
of outline, their wealth of carving and richness of colour, are
such as are not to be found in Benares or any other city of the
plains.
The real point of interest in the architecture of Nepal to the true
student of the art lies in its ethnographic meaning. When fully
mastered, it presents us with a complete microcosm of India as it
was in the 7th century, when Hiouen Thsang visited it—when the
Buddhist and Brahniank-al religions nourished side by side; and
when the distinctive features of the various races were far more
marked than they have since become under the powerful solvent of
the Mahomedan domination.
From all these causes I believe that if the materials existed, and
it were possible to write an exhaustive history of the architecture
of the valley of Nepal, it would throw more light on most of the
problems that are now perplexing us than that of any other province
in India. It only, however, can be done by some one on the spot,
and perfectly familiar not only with the Nepalese buildings but with
NEPAL.
299
valleys diners, consequently, in the following particulars :— In
Kashmir we have a Buddhist period, superseded in the 8th century
by an original quasi-classical style, that lasted till it, in its turn,
was supplanted by that of the Moslem in the 15th century. In
Nepal we have no succession of styles—no history in fact—for we do
not know when any of the three religions was introduced ; but what
we find is the Vaishnava, Saiva, and Buddhist religions existing side
by side at the present day, and nourishing with a rank luxuriance
unknown on the plains of Bengal, where probably their exuberance
was checked by the example of the Moslems, who, as just remarked,
had no influence in the valley.
Owing to all the principal monuments in Nepal being modern—
all, certainly, subsequent to the 14th century—and to the people
being too poor to indulge in such magnificence as is found on the
plains, the buildings of Nepal cannot compare, as architectural objects,
with those found in other parts of India. But, on the other hand,
the very fact of their being modern gives them an interest of their
own, and though it is an exaggeration, it is a characteristic one,
when it is said that in Nepal there are more temples than houses, and
more idols than men ; it is true to such an extent that there is an
unlimited field for inquiry, and even if not splendid, the buildings
are marvellously picturesque. Judging from photographs and such
materials as are available, I have no hesitation in asserting that
there are some streets and palaces in Khatniandu and Bhatgaon
which are more picturesque, and more striking as architectural
compositions, than are to be found in any other cities in India.
The style may be called barbarous, and the buildings have the
defect of being principally in wood ; but their height, their variety
of outline, their wealth of carving and richness of colour, are
such as are not to be found in Benares or any other city of the
plains.
The real point of interest in the architecture of Nepal to the true
student of the art lies in its ethnographic meaning. When fully
mastered, it presents us with a complete microcosm of India as it
was in the 7th century, when Hiouen Thsang visited it—when the
Buddhist and Brahniank-al religions nourished side by side; and
when the distinctive features of the various races were far more
marked than they have since become under the powerful solvent of
the Mahomedan domination.
From all these causes I believe that if the materials existed, and
it were possible to write an exhaustive history of the architecture
of the valley of Nepal, it would throw more light on most of the
problems that are now perplexing us than that of any other province
in India. It only, however, can be done by some one on the spot,
and perfectly familiar not only with the Nepalese buildings but with