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

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BUDDHIST
ICONS
in

men as
Sri—is there. Indra upon
his
elephant, the rain-

cloud

;

Dtirga upon
her

tawny
lion, the
scorchingheat of
the

Indian
plains
—all the

Vedic
gods are
there as witnesses
of

the Truth.
But Buddha, the Blessed
One Himself,
is only

represented
by the precious relics
placed within
the Vedic

altarupon
thechaityaofthePari-Nirvana.

Suddenly, about the beginning of
the Christian
era, the

chaitya becomes something more than
anature-symbol
and
a

reliquary: it is transformed intoa
shrine for the
Buddha as

theDeity, and
everywhere images ofthe Blessed
Oneas the

Preacher, or as the
Great

Yogi,
appear within
the chaitya-

houses and
monasteries of the Sangha. Are
we to suppose

thatduringthefivecenturieswhich had
elapsed sincethe
first

preachingoftheLaw,allthefollowers of
the Buddhahad
kept

strictlytothe spiritofAryanphilosophy,
as expounded
in the

DeerParkatSarnath,andevenrefrained
frommakingfor
them-

selvesgravenorpaintediconstokeepin
memorythe
personality

of theirbeloved Master
?

As human
nature is,this
wouldbe

altogether incredible. There must have been
numbers of

pious Buddhists,outside the strict rules of
the Sangha,
who

kept among their household gods His pictured
and graven

image, beforewhich theywould sitin silent
adoration as
they

meditateddailyupon Hisinspired precepts.
All thatwe
really

know

is
that from

the chaitya-houses
andmonasteries
ofthe

orthodox Sangha, uponwhich the finest artistryof
theAryan

geniuswas lavished, suchpicturesand imageswere
excluded.

It is easyto understand, also, that a close
restriction of

this kind upon the

highest imagination
of the painter
and

sculptor is sufficient in

itself toaccount
for the comparative

barrenness of Indo-Aryan fine art during the centuries
when


the Western


branch of the same family tree was
producing

such wonderful fruit


in the temples
of

ancient
Greece. In

latertimesithad thesamesterilisingeffectupon the Muham-

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