DOI Page / Citation link:
https://doi.org/10.11588/diglit.9541#0677
Chap. III.
TREE AXD SERPENT TEMPLES.
653
all richly carved and ornamented, and in every one is a small square
cell, in which was originally placed a cross-legged figure, probably of
one of the Jaina saints, though the drawings which have been hitherto
published do not enable us to determine whom they represent—the
draughtsmen not being aware of the distinction between Buddhist
and Jaina images.
When looked a little closely into, it is evident that the Chandi
Siwa is neither more nor less than Boro Buddor taken to pieces, and
spread out, with such modifications as were necessaiy to adapt it to
that compromise between Buddhism and Brahmanism which we call
Jaina.
Instead of a central dagoba, with its seventy-two subordinate ones,
and its five procession-paths, with their 436 niches containing figures
of Buddha, we have here a central cell, with four subordinate ones,
each containing no doubt similar images, and surrounding these 236
cells, containing images arranged in five rows, with paths between,
but not joined together with sculpture-bearing screens, as in the earlier
examples, nor joined side by side with the sculpture on their fronts,
or inside, as was invariably the case in similar temples in Gujerat of
the same age.
Sir Stamford Raffles states a.d. 1098 1 for the completion of this
temple which, from the internal evidence, I fancy cannot be far
from the truth. It would, however, be extremely interesting if it
could be fixed with certainty, as these Javan monuments will probably
be found to be the only means we have of bridging over the dark
ages in India. Already we can see that Takht-i-Bahi, Boro Buddor,
and Chandi fciiwa form landmarks in a series extending over at least
500 years, which we may hope some day to fill up, though the materials
for it do not at present exist. We have not even correct drawings
of the pickle-bottle-like cells of the Gandhara monasteries, and those
at Chandi Siwa are so ruined, that it is difficult to make out their
form. It seems, however, quite clear that they, with the domes and
spires that crown the cells of the Boro Buddor facade, form parts of
one connected series. They are, in fact, merely developments of one
form which, with a little information, it would be very easy to trace
back to its original source.
Tree and Serpent Temples.
There is still another class of temples in Java which, when properly
investigated, promises to throw great light on some vexed questions
of Indian mythology and art. They are found principally in the
1 'History of Java,'vol. ii. p. s5. Craw- I fidence can be placed on his dates for
ford makes it 1-266 to 1296 ; but no con- | buildings.
TREE AXD SERPENT TEMPLES.
653
all richly carved and ornamented, and in every one is a small square
cell, in which was originally placed a cross-legged figure, probably of
one of the Jaina saints, though the drawings which have been hitherto
published do not enable us to determine whom they represent—the
draughtsmen not being aware of the distinction between Buddhist
and Jaina images.
When looked a little closely into, it is evident that the Chandi
Siwa is neither more nor less than Boro Buddor taken to pieces, and
spread out, with such modifications as were necessaiy to adapt it to
that compromise between Buddhism and Brahmanism which we call
Jaina.
Instead of a central dagoba, with its seventy-two subordinate ones,
and its five procession-paths, with their 436 niches containing figures
of Buddha, we have here a central cell, with four subordinate ones,
each containing no doubt similar images, and surrounding these 236
cells, containing images arranged in five rows, with paths between,
but not joined together with sculpture-bearing screens, as in the earlier
examples, nor joined side by side with the sculpture on their fronts,
or inside, as was invariably the case in similar temples in Gujerat of
the same age.
Sir Stamford Raffles states a.d. 1098 1 for the completion of this
temple which, from the internal evidence, I fancy cannot be far
from the truth. It would, however, be extremely interesting if it
could be fixed with certainty, as these Javan monuments will probably
be found to be the only means we have of bridging over the dark
ages in India. Already we can see that Takht-i-Bahi, Boro Buddor,
and Chandi fciiwa form landmarks in a series extending over at least
500 years, which we may hope some day to fill up, though the materials
for it do not at present exist. We have not even correct drawings
of the pickle-bottle-like cells of the Gandhara monasteries, and those
at Chandi Siwa are so ruined, that it is difficult to make out their
form. It seems, however, quite clear that they, with the domes and
spires that crown the cells of the Boro Buddor facade, form parts of
one connected series. They are, in fact, merely developments of one
form which, with a little information, it would be very easy to trace
back to its original source.
Tree and Serpent Temples.
There is still another class of temples in Java which, when properly
investigated, promises to throw great light on some vexed questions
of Indian mythology and art. They are found principally in the
1 'History of Java,'vol. ii. p. s5. Craw- I fidence can be placed on his dates for
ford makes it 1-266 to 1296 ; but no con- | buildings.