The Antiquities of Orissa v1.c10.498

Language: English

v1.c10.498.1

Nor was this fondness for the decoration of their chariots a peculiarity among the Hindus. The other great nations of ancient times were equally ardent in their desire to display their wealth and consequence by profusely ornamenting their cars. "The later chariots of the Assyrians", says Mr. Layard, "were often completely covered with ornaments; those represented on earlier monuments had a very elegant moulding or border, round the sides. They were probably inlaid with gold, silver and precious woods; and also painted. Such were the chariots obtained by the Egyptians from Naharaina, (Mesopotamia), fifteen centuries before Christ. In the statistical tablet of Karnak are mentioned thirty chariots worked with gold and silver with painted poles as brought from that country,"²⁵⁹ These, as already shown above, are believed by a competent archaeologist to have been of Indian origin, (*ante* p. [130]). Much of the precious ornaments mentioned by Sanskrit writers was doubtless, due to lively fancy and poetical imagery; but their descriptions imply a substratum of some ornament in addition to the absolute constructive requirements of the vehicles. What those ornaments exactly were, it is of course impossible to ascertain; but the frequent mention of gold and precious stones as materials of decoration, would suggest the idea of their having been to some extent used, the rest being made of brass knobs and plates, many coloured cloths, fringes of netting, and tassels.

v1.c10.498.2

Such ornamented chariots were intended for ordinary use, and they were also provided with hoods or coverings, tops and screens for protection from sun and rain, and other appliances. In the *Dictionary* of Amara Siṁha, separate names are given for such vehicles, such as *Dvaipa* and *Vaiyāghra* for cars having coverings of tiger skins; *Pāṇḍukambalya*, *Kāmbala*, *Vāstra*, for woolen-covered cars; *Puṣparatha*, non-military car, *&c.* Hemacandra, in his Sanskrit vocabulary, enumerates several kinds of chariots adapted for various purposes of life. The names he gives are *Śatāṅga-ratha*, *Syandanaratha*, *Puṣpa-ratha*, *Marudratha*, *Yogya-ratha*, *Parighātika*, *Karṇi-ratha*, and *Rathagarbhaka*. The first two were intended for proceeding to the battle-field; the third for enjoyment; the fourth, for carrying about images of gods; the fifth, for magistrates; the sixth, for travelling; the seventh, for fighting; and the eighth, for ascending in the air. How these several vehicles were constructed, and in what respects they differed from each other, the author does not notice. Most of the words have been used in Sanskrit literature as synonymous terms; in the *Rāmāyaṇa*, the *Puṣparatha* has been assigned to Rāma for his journey from Ceylon to Oudh; and the *Vaināyika*, which appears like an epithet for *Jogya-ratha* in the passage quoted,²⁶⁰ is explained by Professor Wilson as a war chariot, and not a state carriage.

v1.c10.498.3

It may fairly be presumed that the various names given in the vocabulary are not synonyms, but terms denoting vehicles differing from each other in shape, size, make, and character, and that vehicles, of various kinds, large and small, were in use among the ancient Hindus, though we are not in a position now to point out their distinctive peculiarities. Covered carriages are frequently mentioned, and, seeing that the constructive ingenuity necessary for coverting an open cart into a covered vehicle is exceedingly small, there is no reason to doubt the former existence of such conveyances. It is worthy of note, however, that in the Sāñcī bas-reliefs, the open war-chariot shown above in the woodcut is the conveyance selected for a religious procession, and the sacred object placed in it is shielded from the rays of the sun by an umbrella held over it. It may be asked, had the people conveyances with hoods or awning for use at the time, why should they have rejected them and brought forth so insignificant a vehicle for a ceremony, the main object of which was to produce a grand impression on the minds of the common people? A large covered van or car is far better adapted for decoration and show than an ancient war chariot, and the testimony of the *Rāmāyaṇa* and the *Mahābhārata* leaves no room for doubt that such large structures were known.

v1.c10.498.4

To reconcile this conflict, I can only suppose that custom—and custom in matters of religious ceremonies is all powerful—must have decided in favour of the war chariot. In the beginning of fifth century, Fa Hian, however, found in Behar something very like the modern *rath* used in carrying about Buddhist images in religious processions. He says, “Every year, in celebration of the eighth day of the moon *mao*, they (the people) prepare four-wheeled cars, on which they erect bamboo stages, supported by spears, so that they form a pillar two *cang* high, having the appearance of a tower. They cover it with a carpet of white felt upon which they place the images of all the celestial divinities, which they decorate [**133**] with gold and silver and coloured glass. Above they spread an awning embroidered work; at the four corners are chapels, having each a Buddha seated with Bodhisattvas standing beside him.”