THE STUPA
47
memorials
of the
dead associated with the practice of burial
instead of cremation.
It maybe observed that even in the
presentday
thebodyofa Brahmanwho
hastakenthevow
of
aSannydsin
and retired from the world
todevote himself to
a religious
life is not cremated after
death but thrown
into
a
sacred river—the idea being
that it has been made so pure
byspiritualexercisesthatthe
purificatoryrite of cremation is
superfluous. Another
exception to the rule of cremation is
that of a
Hindu victim to small-pox, in which case Sitala,
the dread
goddesswho has possessed the body, is supposed
toclaimitfromAgni,thegodoffire. Probablytheimminent
risk of infectionfor relativeswhose dutyit was to prepare a
corpseforthe funeral pilewasthe motiveofthiscustom.
It seems likelythat the earliest
Aryan immigrants
into
Indiaalsodisposedoftheirdead
byburial,markingthe
grave
withthetumulus,whichafterwards
developedintothe
structural
sttlpa, and
that they
only adopted cremation after they had
settled down to life under
tropical conditions, for obvious
sanitary
reasons.
Certainly in Asoka's time the sttlpa was
generally,likethemodernchattri,onlyacenotaph,orreliquary.
As the purpose of this work is architectural ratherthan
archaeological, itis unnecessary torepeatthe detailed descrip-
tionsofthe
existingremainsofearly
BuddhistandJain
sttipas,
datingfrom
about the fifth centuryB.C., which are given by
Fergusson andotherwriters. Theplan(fig.
9)
andthe
section
of the great Sanchisttlpa(fig.
14)
will indicatethe usualform
andconstruction,andPI. Xtheappearanceofoneofthemfrom
the
outside,asshownintheAmaravatisculptures. Thelatter,
however,representingthedevelopmentofIndo-Aryan
religion
inthesecond orthird centurya.d., belongs to the
Mahiyana
schoolof Buddhism, butthe formandstructure of the sttlpa
and enclosing rail remains
practicallythesameas in Asoka's
time. The chaitya of the
Kdrl^ Chapter-house, PI. XIX,