74 PROCEEDINGS OF THE ANATOMICAL AND ANTHROPOLOGICAL 



moved from the point of view of the early man, who saw a Dryad 

 in every tree. 1 



We have seen at the Mahabodhi Temple, and more extensively 

 in these Gateways at Sanchi, specimens of what is known as the 

 Torana Gateway. Now, this form of gateway is not peculiar to 

 India. In Japan, and elsewhere, there is a form of gateway which 

 irresistibly reminds us of the Indian one. Conjectures have been 

 made as to how the Indian Torana may be connected with the 

 Japanese Torii, the gateway seen in Japan before Shinto shrines. 

 There is a theory that the Toriina gateway belongs to a form of 

 primitive architecture common to Mongolian races, among which are 

 to be included a race which existed in India before, and alongside of, the 

 Aryans. Fergusson called them (provisionally) Dasyus ; and suggested 

 that the Buddhist rail and stupa are developments from the form of 

 the tomb of a Dasyu chief. Mr. Samuel Tuke, in an interesting 

 paper read before the Japan Society a few years ago, has put together 

 some interesting information on the subject of such gateways and 

 railings, congeners of which are to be seen in Siam, Camboja, China 

 and Korea. 



Fig. 8, Plate X., represents part of the railing of the smaller stupa. - 



The rock-cut Temple of Karli lies about eighty-five miles by rail 



from Bombay, on the way to Poona. Fig. 4, Plate IX., represents the 



interior of the temple. The stupa at the far end was the object of 



adoration. The wooden ribs of the roof are believed to be the original 



1 In one of my old note-books I find an entry which I had made referring to a 

 painting of a Tree, at Horyiiji, the oldest Buddhist monastery in Japan. This Tree is in 

 the centre of the picture ; and surrounding it are figures of the Shi-Tenno, as they are 

 called, the Four Celestial Kings, Guardians of the Four Quarters of the Universe, the 

 Chatur Mahfu-aja ; and on the Tree are seven clusters, which looked as if they might be 

 garlands. I did not know then what the Tree was ; but, no doubt, it is the same Tree 

 as that of which we are now speaking, and represents the Buddha. 



2 The figure of a centaur, holding in his hand a garland and having on his back what 

 seems to be a kingly form, is worthy of notice. On the other upright are two figures, 

 apparently duplicates, standing on the lotus, and holding a lotus bud in the hand. Can 

 they represent Avalokitesvara as Padmapani, the Lotus-bearer ? 



