The ancient and medieval architecture of India: a study of Indo-Aryan civilisation

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VILLAGE SHRINES

J


canbe easilytraced. The familiarname

kuti, orhouse, given

tosucha shrineissufficient indication. Itwas

originallythe

hutor
cellof some holy man,a

hermit, yogi, orrishi ofgreat

fame
inthevillage,inwhichhisstaff,

water-vessel,andbegging-

bowlwould be venerated as memorials after

his death. The

sanctityofthe manwouldclingtohis hut, butthe

namegiven

toitin theAsokansculptures originallymeant nothing

more

thanthat itwas
thehouseof

aparticularhermitoryogi. As,

however, hero-worship gradually developed into definite

religious cults such
as

Buddhism and
Jainism,

the house of

thesaintcame
tobe

regarded literallyas the House ofGod.

Ordinarily
thehut,withits verandahin frontor

all round

it,wouldbecome
oneofthevillageshrines,theverandah

shelter-

ingsome
otherreligiousdevotee,perhapsachela,ordiscipleof

the deceased,
who tookcharge of it. Butwhen suchashrine

becamefamous
asaplaceofpilgrimage, ahall, or

mandapam,

which
Fergusson callsaporch, wasplacedin frontofitforthe

accommodation
oftheworshippers. Thesimplest formofthe

mandapam
was an open pavilion supported byfour ormore

pillars androofed,
accordingtothecharacterofthe localbuild-

ingmaterials,with
bambuandthatchinBengalifashion, orby

a more permanent
structure of timber carpentering, covered

perhaps byskins, or byclayand plaster,
orotherwise by flat

slabsofstonearrangedin successivetiers one
over the other,

as showninfig.
13.

Inall casesthemodel forthetemplemandapam
was that

of the village assembly-hall, or mote-house,
which was at

the
same time the local council-chamber,
court-house, music-

hall, theatre,
and school. It washerethat the
village council

gathered
todiscuss localaffairs, tosettle
disputes,and decide

uponthe
punishment of offendersagainstthe
traditional
laws

of thecommunity.
Itwas herethat the
villagers gathered
in

the evening
to listen tothe recitation
of the national
Aryan
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