229 
1872.] A. M. Broadley — The Buddhistic Remains of Bihar. 
tion, wished to build a religious monument and could not procure relics, 
he then remained contented with supplying the deficiency with images 
of Buddha, representing that eminent personage in some attitudes of body 
that were to remind Buddhists of some of the most striking actions of his 
life. In many instances, dzedis have been built up, not even for the 
sake of sheltering statues, but for the pious purpose of reminding the 
people of the holy relics of Buddha and, as they used to say, for kindling in 
the soul a tender feeling of affectionate reverence for the person of Buddha 
and his religion. If what is put forward as a plea for building pagodas be 
founded on conviction and truth, we must conclude that the inhabitants of 
the valley of the Irrawady are most devotedly religious, as the mania for 
building dzedis has been, and even now is, carried to such a pitch, as to ren- 
der fabulously exaggerated the number of religious buildings to be seen on 
an extent of above 700 miles as far as Bhamo.’ 
Fourthly . — As to the next division of my subject — Buddhist figures — I 
shall say little here, reserving detailed descriptions of particular figures for fu- 
ture chapters. The principal figure of course is that of Buddha, who is found 
in every possible position, and in every possible variation of costume. The 
favourite type of the image of Buddha in Bihar, is one containing a large 
figure in the centre, seated on a lotus petal throne, surrounded by smaller 
images, aud illustrating some famous episode in the Sage’s life ; e. g., Buddha 
with one hand uplifted, denoting his character as a teacher ; a similar figure in 
a sitting attitude, with one hand holding thealms bowl, the other hanging down 
over the knee, showing him to be plunged in meditation, and so forth. The 
hah- of Buddha, when not covered by the jewelled crown, is generally in 
small tufts. This is not explained by Schlagintweit, but I take it to typify 
the following* incident in his life, which is supposed to have taken place at the 
time of his embracing the pursuit of a religious life. “ He reflected that his 
long hair did not become the character of a poor ascetic, and he determined 
to have it cut off : but as no one was worthy to touch his head, he cut it off 
with his own sword, praying “ May my hair, thus cut, be neat and even !” 
And by the force of his prayer, the hair parted evenly, leaving each hair 
about an inch and a half in length, and they curled hr right-handed spirals, 
and never grew more to the last day of his life.” To the left of the figure 
of Buddha is generally seen a delicately carved female figure, holding 
with one hand the branch of a luxuriant tree. This refers to the birth of 
Buddha in the Simwaliwana forest, which is very poetically translated in 
Mr. Alabaster’s 1 Wheel of the Law’ (p. 101). 
‘ When the queen Maia entered this forest, the trees, the inanimate 
trees, bowed down their heads before her, as if they would say, ‘ Enjoy your- 
self, 0 queen, among us, ere you proceed on your journey.’ And the queen, 
* Alabaster’s Life of Buddha, p. 150. 
