DOI Page / Citation link:
https://doi.org/10.11588/diglit.9541#0324
300 ARCHITECTURE IX THE HIMALAYAS. Book III.
all the phases of the question ;1 hut even then its value would be more
ethnographic than aesthetic. If this were an ethnographic history
of architecture, to which the aesthetic question were subordinate, it
would be indispensable that it should be attempted, however incom-
plete the materials might be ; but the contrary being the case, it
must suffice here to point out the forms of the architecture, merely
indicating the modes in which the various styles are divided among
the different races.
Like that of so many other countries of India, the mythic history
of Nepal commences with that of the heroes of the ' Mali a bar a ta,' but
with some more reasons in this case than in most others, for it seems
probable that it was through the Himalayas that the Pandus entered
India, and certain, at all events, that the poem represents the survivors
of the great war returning to their homes, accompanied by their
dogs, across these mountains, through the dominion of the Gorkhas,
if not actually through the valley of Nepal. The long lists of names,
however, that connect these events with modern events, if not
purely fabulous, are at least barren of all interest, and no event
is recorded between 1300 years b.O. and a.d. 1300 that need arrest
attention. What we do gather is, that at some remote period, probably
the 1st century of our era, Buddhism did penetrate into the valley,
and, finding it inhabited by a people of Thibetan origin, it was, of
course, easily adopted, and has since remained the religion of that
section of the population.2
1 Nepal is fortunate in having pos-
sessed in Mr. Brian H. Hodgson one of
the most acute observers that ever graced
the Bengal Civil Service. At the time,
however, when he was Resident in the
valley, none of the questions mooted in
this work can he said to have been
started ; and he was mainly engrossed
in exploringftnd communicating to others
the unsuspected wealth of Buddhist learn-
ing which he found in Nepal, and the
services he rendered to this cause are in-
calculably great. Nor did he neglect the
architecture. I have before me a short
manuscript essay on the subject, only
lour sheets foolscap, with about one hun-
dred illustrations, which, if fully worked
out, would be nearly all that is required.
Unfortunately there are neither dates
nor dimensions, and the essay is so
short, and the drawings, made by na-
tives, so incomplete, that it does not
supply what is wanted : but, if worked
out on the spot and supplemented by
photographs, it might be all that is
required.
- A curious mistake occurs in Buchanan
Hamilton's 'Account of the Kingdom of
Nepal.' At page 57 he says: "Gautama,
according to the best authorities, lived
in the 6th century b.o., and Sakya in the
1st century a. i). The doctrines of Sakya
Siugha differ most essentially from those
of Gautama." In the writings of any
other man this would be put down as
a stupid mistake, but he was so careful
an observer that it is evident that his
informers confounded the founder of the
Saka era—whether he was Kanishka or
not—with the founder of the religion,
though they seem to be perfectly aware
of the novelty of the doctrines introduced
by Nagarjuna and the fourth convocation.
He adds, page 190, that Buddhism was
introduced into Nepal .a.d. 33, which is
probably, however, fifty years too early
—if, at least, it was consequent on the
fourth convocation.
all the phases of the question ;1 hut even then its value would be more
ethnographic than aesthetic. If this were an ethnographic history
of architecture, to which the aesthetic question were subordinate, it
would be indispensable that it should be attempted, however incom-
plete the materials might be ; but the contrary being the case, it
must suffice here to point out the forms of the architecture, merely
indicating the modes in which the various styles are divided among
the different races.
Like that of so many other countries of India, the mythic history
of Nepal commences with that of the heroes of the ' Mali a bar a ta,' but
with some more reasons in this case than in most others, for it seems
probable that it was through the Himalayas that the Pandus entered
India, and certain, at all events, that the poem represents the survivors
of the great war returning to their homes, accompanied by their
dogs, across these mountains, through the dominion of the Gorkhas,
if not actually through the valley of Nepal. The long lists of names,
however, that connect these events with modern events, if not
purely fabulous, are at least barren of all interest, and no event
is recorded between 1300 years b.O. and a.d. 1300 that need arrest
attention. What we do gather is, that at some remote period, probably
the 1st century of our era, Buddhism did penetrate into the valley,
and, finding it inhabited by a people of Thibetan origin, it was, of
course, easily adopted, and has since remained the religion of that
section of the population.2
1 Nepal is fortunate in having pos-
sessed in Mr. Brian H. Hodgson one of
the most acute observers that ever graced
the Bengal Civil Service. At the time,
however, when he was Resident in the
valley, none of the questions mooted in
this work can he said to have been
started ; and he was mainly engrossed
in exploringftnd communicating to others
the unsuspected wealth of Buddhist learn-
ing which he found in Nepal, and the
services he rendered to this cause are in-
calculably great. Nor did he neglect the
architecture. I have before me a short
manuscript essay on the subject, only
lour sheets foolscap, with about one hun-
dred illustrations, which, if fully worked
out, would be nearly all that is required.
Unfortunately there are neither dates
nor dimensions, and the essay is so
short, and the drawings, made by na-
tives, so incomplete, that it does not
supply what is wanted : but, if worked
out on the spot and supplemented by
photographs, it might be all that is
required.
- A curious mistake occurs in Buchanan
Hamilton's 'Account of the Kingdom of
Nepal.' At page 57 he says: "Gautama,
according to the best authorities, lived
in the 6th century b.o., and Sakya in the
1st century a. i). The doctrines of Sakya
Siugha differ most essentially from those
of Gautama." In the writings of any
other man this would be put down as
a stupid mistake, but he was so careful
an observer that it is evident that his
informers confounded the founder of the
Saka era—whether he was Kanishka or
not—with the founder of the religion,
though they seem to be perfectly aware
of the novelty of the doctrines introduced
by Nagarjuna and the fourth convocation.
He adds, page 190, that Buddhism was
introduced into Nepal .a.d. 33, which is
probably, however, fifty years too early
—if, at least, it was consequent on the
fourth convocation.