[14] The measurements are: Height 4′; head round the brow to behind the ear the back of the head not being cut free, 2′ 6″; height of head-dress, 8″; length of face, 10″; length of ringlets or wig curls from the crown of the head, 2′; breadth of face, 9″; across the shoulders, 2′ 3″; throat to waistband, 1′; waistband to loose hip-belt or kandora, 1′ 3″; right shoulder to elbow, 1′; elbow to wrist, 9″; head in the right hand 5″ high 7″ across top; hip to broken knee, 1′; knee to ankle, 1′ 5″; foot broken off. Left shoulder to broken upper arm, 8″; left leg broken off leaving a fracture which shows it was drawn back like the right leg. [↑]
[15] The Jains call the guardian figures at Sánchi Bhairavas. Massey’s Sánchi, pages 7 and 25. Bhairava is revered as a guardian by the Buddhists of Nepál and Tibet. Compare Burgess’ Bauddha Rock Temples, page 96. A connection between Bhairav and the Sun is shown by the practice among Ajmir Gujar women of wearing round the neck a medal of Bhairava before marriage and of the Sun after marriage. [↑]
[16] The Egyptians Romans and Parthians are the three chief wig-wearers. Some of the Parthian kings (b.c. 250–a.d. 240) had elaborate hair like peruques and frizzled beards. In Trajan’s time (a.d. 133), fashions changed so quickly that Roman statues were hairless and provided with wigs. Gobineau Histoire Des Perses, II. 530. Compare Wagner’s Manners, 69. The number of wigs in the Elephanta sculptures, probably of the sixth or early seventh century, is notable. In the panel of Śiva and Párvati in Kailas are several figures with curly wigs. Burgess’ Elephanta, page 33; in the marriage panel one figure has his hair curled like a barrister’s wig, Ditto 31; in the Ardhanarishwara compartment Garuḍa and two other figures have wigs, Ditto 22; the dwarf demon on which one of the guardians of the Trimurti leans has a wig, Ditto 14–15; finally in the west wing wigged figures uphold the throne, Ditto 47. Gandharvas in the Bráhmanic Rávan cave at Elura probably of the seventh century have curly wigs: Fergusson and Burgess, 435. Wigged images also occur in some of the Elura Buddhist caves of the sixth or seventh centuries: Ditto, 370–371. In Ajanta caves I. II. and XXXIV. of the sixth and seventh centuries are cherubs and grotesques with large wigs. Among the Bágh carvings and paintings of the sixth or seventh century are a king with baggy hair if not a wig and small human heads with full wigs: MS. Notes. Finally at the Chandi Sewa temple in Java of about the seventh century the janitor and other figures have large full-bottomed wigs curled all over. Indian Ant. for Aug. 1876, 240–241. On the other hand except the curly haired or Astrakan-capped music boys in Sánchi no trace of wigs seems to occur in the Bhilsa Sánchi or Bhárut sculptures between the third century after and the third century before the Christian era. Compare Cunningham’s Bharut and Bhilsa; Massey’s Sánchi; Fergusson’s Tree and Serpent Worship. [↑]
[17] The ten feet of the pillars are thus divided: pedestal 2′, square block 2′, eightsided belt 18″, sixteensided belt 18″, round band 2′, horned face belt 6″, double disc capital 6″. [↑]
[18] This according to another account is Násik town. [↑]
[19] Hariya Bráhman is said to mean a descendant of Hariyaji, a well known Bráhman of Shrimál, so rich that he gave every member of his caste a present of brass vessels. [↑]
[20] This tradition seems correct. In the temple of Lakshmí near the Tripolia or Triple gateway in Pátan are two standing images of chámpa Michelia champaca wood one a man the other a woman black and dressed. The male image which is about three feet high and thirteen inches across the shoulders is of the Sun Jagat Shám that is Jagat Svámi the World Lord: the female image, about 2′ 6″ high and 9″ across the shoulders is Ranadevi or Randel the Sun’s wife. Neither image has any writing. They are believed to be about 1000 years old and to have been secretly brought from Bhinmál by Shrimál Bráhmans about a.d. 1400. Ráo Bahádur Himatlál Dharajlál. Compare (Rájputána Gazetteer, II. 282) in the temple of Bálárikh at Bálmer about a hundred miles south-west of Jodhpur a wooden image of the sun. [↑]
[21] The details are: From Kausika 500, from the Ganges 10,000, from Gaya 500, from Kálinjar 700, from Mahendra 300, from Kundad 1000, from Veni 500, from Surpárak 808, from Gokarn 1000, from Godávari 108, from Prabhás 122, from the hill Ujjayan or Girnár 115, from the Narbada 110, from Gometi 79, and from Nandivardhan 1000. [↑]
[22] According to one account (Márwár Castes, 61) these Sindh Bráhmans are represented by the present Pushkar Bráhmans. In proof the Pushkars are said to worship Sarika as Untadevi riding on a camel. This must be a mistake. The Pushkars are almost certainly Gujars. [↑]
[23] Details are given above under Objects. The local legends confuse Shripunj and Jagsom. It seems probable that Jagsom was not the name of a king but is a contraction of Jagatsvámi the title of the Sun. This Shripunj, or at least the restorer or founder of Shrimál, is also called Kanak, who according to some accounts came from the east and according to others came from Kashmír. Kanak is said also to have founded a town Kankávati near the site of the present village of Chhakla about eleven miles (7 kos) east of Bhinmál. This recollection of Kanak or Kanaksen is perhaps a trace of the possession of Márwár and north Gujarát by the generals or successors of the great Kushán or Śaka emperor Kanak or Kanishka the founder of the Śaka era of a.d. 78. According to the local Bháts this Kanak was of the Janghrabal caste and the Pradiya branch. This caste is said still to hold 300 villages in Kashmír. According to local accounts the Shrimáli Bráhmans, and the Dewala and Devra Rájputs all came from Kashmir with Kanak. Tod (Western India, 213) notices that the Annals of Mewar all trace to Kanaksen of the Sun race whose invasion is put at a.d. 100. As the Shrimális and most of the present Rájput chiefs are of the Gujar stock which entered India about a.d. 450 this tracing to Kanishka is a case of the Hindu law that the conqueror assimilates the traditions of the conquered that with the tradition he may bind to his own family the Śrí or Luck of his predecessors. [↑]