[151] Loc. cit. p. 25.
[152] Introduction to ‘Mahawanso,’ p. 30.
[153] See Appendix.
[154] A tolerably correct representation of these sculptures is engraved in Langle’s ‘Hindostan,’ vol. ii. p. 81, after Niebuhr. The curious part of the thing is, that the Buddhist figures of the Karli façade are not copied here also, from which I would infer, as well as from their own intrinsic evidence, that they were more modern than even this cave.
[155] For further particulars regarding this cave, the reader is referred to my work on the ‘Rock-cut Temples of India,’ p. 36, plates 11 and 12.
[156] The plates in Gen. Cunningham’s ‘Archæological Reports,’ vol. ii. pl. 70 and 74, are on too small a scale to be of much use. I have not myself visited these caves.
[157] The particulars of the architecture of these caves are taken from Gen. Cunningham’s report above alluded to. I entirely agree with him as to their age, and am surprised Dr. Impey could be so mistaken regarding them. ‘Journal Bombay Branch of the Royal Asiatic Society,’ vol. v. p. 336, et seqq.
[158] Throughout this work the term “Vihara” is applied only to monasteries, the abodes of monks or hermits. It was not, however, used in that restricted sense only, in former times, though it has been so by all modern writers. Hiouen Thsang, for instance, calls the Great Tower at Buddh Gaya a vihara, and describes similar towers at Nalanda, 200 and 300 feet high, as viharas. The ‘Mahawanso’ also applies the term indiscriminately to temples of a certain class, and to residences. My impression is that all buildings designed in storeys were called viharas, whether used for the abode of priests or to enshrine relics or images. The name was used to distinguish them from stupas or towers, which were always relic shrines, or erected as memorials of places or events, and never were residences or simulated to be such, or contained images, till the last gasp of the style, as at Kholvi. At present this is only a theory; it may, before long, become a certainty. Strictly speaking, the residences ought probably to be called Sangharamas, but, to avoid multiplication of terms, vihara is used in this work as the synonym of monastery, which is the sense in which it is usually understood by modern authors.
[159] Vol. iv., Woodcuts Nos. 89, 90.
[160] Beal’s ‘Fa Hian,’ p. 139, ‘Hiouen Thsang,’ vol. iii. p. 102.