38
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