940 Description of a Colossal Jain figure [Sept. 



previous centuries within 40 miles of the caves of Bang, and leave it 

 exposed to the destructive force of the elements. Preservation scarcely- 

 one would imagine could have been had in view in such a course, yet 

 experience has proved that rocks and nature are more commemorative 

 agents than all the art of man. The Bamiyan figures have withstood 

 the play of artillery ; the cave temples, the sacriligious chisel of the 

 sculptor, and notwithstanding the injuries so caused we can trace 

 through them some evidences of the originators of these antiquarian mo- 

 numents ; not so with the later and more approved custom of enshrin- 

 ing within temples, desertion of these latter being almost equivalent 

 and synonimous with destruction. In the Bawangaj figures we have 

 evidence of a succession of science; all improvements upon the great fi- 

 gure, the more finished execution being, we must naturally infer, the most 

 modern and the reserve the evidence of antiquity. In chronology we 

 often, as in this instance, can discover no era or date to guide us, and 

 when we do, are disposed to regard it as a source of error at all times 

 magnified and perverted by the stroke of a pen ; we therefore seek to 

 derive from the observation of the natural characters of sculptures and 

 figures the intentions, tenets, and opinions of the framers, a method of 

 reasoning applicable to times and edifices within our own eras, and in a 

 great measure decisive and indicative of national character. This is espe- 

 cially applicable to the varied sculptures found at Bawangaj, the great 

 rock image being the most rough and artless, while the smaller but 

 still colossal figures placed opposite to it, — images it may be of the same 

 divinity, — are most perfect and polished in comparison. I do not mean 

 to infer that the antiquity assumed from this source is sufficient to 

 warrant one going back to the Dwapar Yug, and fixing upon Rishabha* 

 as the deity personified on account of his antiquity, (for there is ample 

 time for Mahavira to come in, his apotheosis being 569 B. C.) but 

 there are strong grounds for the former suggestion, as well in this as in 

 the fact of the images being erect as well as sitting. Parsvanath, and 



* Rishabha. — If any credit is to be attached to the date of Rishabha's apotheosis 

 which took place 3 years 8£ months before the end of the 3rd age, and we admit 

 the Jain method of commencing the Kali Yug or 4th age, as 1078 B. C. we should 

 have a positive date to Rishabha of 1074 B. C. — comparatively a recent one. The 

 Brahmin date of the Kali Yug is however much better fixed and established, and by 

 it his date would be 3098 B. C. 



