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Gazetteer of the Bombay Presidency, Vol. I, Part I: History of Gujarat c17.s2: People

Gazetteer of the Bombay Presidency, Vol. I, Part I: History of Gujarát c17.s2

Language
English

Contents

People

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Of the 1400 inhabited houses of Bhinmal the details are: Mahajans 475, chiefly Oswal Vanis of many subdivisions; Shrimali Brahmans, 200; Shevaka 35, Maga Brahmans worshippers of the sun and priests to Oswals; Sonars, 30; Bandharas or Calico-printers, 35; Kasaras or Brass-smiths 4, Ghanchis or Oilpressers, 30; Malis or Gardeners, 25; Kathias or Woodworkers, 12; Bhats 120 including 80 Ganas or Grain-carriers.

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and 40 Rájbhats or Bráhm Bhats, Genealogists¹; Kambhárs or Potters, 12; Musalmán Potters, 4; Raibáris or Herdsmen, 70²; Shádhs Beggars, 10; Shámia Aliks, Beggars, 10; Kotwál and Panjára Musalmáns, 45; Lohárs or Blacksmiths, 3; Darjis or Tailors, 12; Náis or Barbers, 7; Bhumiás that is Solánki Jágirdárs, 15³; Kavás Bhumiás servants, 12; Játs Cultivators, 2; Deshantris or Saturday Oilbeggars, 1; Acháryas or Funeral Bráhmans, 1; Dholis Drumbeaters, 12; Patrias or Professionals that is Dancing Girls, 30⁴; Turki Vohorás that is Memons, 2; Vishavati Musalmán Palloc-makers, 1; Rangrez or Dyers, 2; Mochis or Shoemakers, 30; Karias or Salávats that is Masons, 6; Churigars Musalmán Ivory bangle-makers, 2; Jatiyas⁵ or Tanners, 17; Khátiks or Butchers working as tanners, 1; Sargaras, Bhil messengers, 4; Bhils, 120; Tirgars or Arrow-makers, 5; Gorádas priests to Bombias leather-workers, 2; Bombias literally Weavers now Leather-workers, 40; Wághria Castrator, 1; Mirásis Musalmán Drummers, 8; Mehtars or Sweepers, 1.

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¹ The Shrimáli Bráhm-Bháts are of the following subdivisions: Dhondaleshvar, Hár, Hera, Loa, Poeshsha, Pitalia, and Varing. They say Shrimál is their original home.

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² The local explanation of Raibári is liver out of the way. Their subdivisions are: Al, Barod, Bongaro, Dagalla, Gansor, Gengala, Kalotca, Karamtha, Nangu, Panna, Parnára, Roj. All are strong dark full-bearded men.

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³ The importance of Bhinmál as a centre of population is shown not only by the Shrimáli Bráhmans and Vánis who are spread all over Gujarát, but by the Porwáls a class of Vánis now unrepresented in their native town who are said to take their name from a suburb of Bhinmál. Oswáls, almost all of whom are Shrávaks or followers of the Jain religion, have practically spread from Bhinmál. The origin of the name Oswál is (Trans. Roy. As. Soc. III. 337) from Osi the Mother or Luck of Osianagar an ancient town and still a pilgrimage about eighteen miles north of Jodhpur. The Oswáls were originally Rájputs of several classes including Pawárs but mainly Solánkis and so apparently (Tod's Western India, 209) of Gurjjara origin. Equally of Gurjjara origin are the Shrimáli Vánis who hold a specially high place among Western Indian Jains. The care taken by the Jains to secure foreign conquerors within their fold is notable. The Tirthankar is a Rája who by piety and other virtues attained moksha or absorption. The fifty-four worshipful uttama, purushas, the twenty-four tirthankars, the twelve chakravartis, the nine baladevas and the nine vásudevas are Rájás, most of them great conquerors (Trans. Royal Asiatic Society, III. 338-341). The local story is that the Solánkis were called to help the people of Shrimál to resist the Songara Rájputs of Jhalor who took Bhinmál about A.D. 1290. Before that the Shrimális and Solánkis were enemies. This tradition of hostility is interesting as it may go back to A.D. 740 when Múlarája Solánki transferred the seat of power from Bhinmál to Anahilaváda Pátan. (See Below page 469.) A class who trace to Bhinmál are the Pitals or Kallis of Márwár (Márwár Castes, 41). They claim descent from Rájput men and Bráhman women. In support of the tradition the women still keep separate neither eating with nor using the same vessels as their husbands.

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⁴ These dancing girls hold land. They are said to have been brought by the Songara Rájputs, who according to the local account retreating from Ala-ud-din Khilji (A.D. 1290) took Bhinmál from the Shrimáli Bráhmans.

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⁵ The Jatiyas all Hindus of the three subdivisions Baletta, Sunkaris, and Talvaris came from Mándu near Dhár in Central India. The name is locally derived from jatebarta = skin.

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Inside of the town the objects of interest are few. The four temples of Párasnáth are either modern or altered by modern repairs. A rest-house to the south of a temple of Bárági or Varaha the Boar in the east of the town has white marble pillars with inscriptions of the eleventh and thirteenth centuries which show that the pillars have been brought from the ruined temple of the sun or Jag Svámi Lord of the World on the mound about eighty yards east of the south or modern Gujarát gate. In the west of the town, close to the wall of the enclosure of the old Mahálakshmi temple, is a portion of a white marble pillar with an inscription dated S. 1342 (A.D. 1286) which apparently has been brought from the same ruined sun temple. In the Kacheri ruins at the south end of the mound the only object of interest is a small shrine to Mātā with two snakes supporting her seat and above in modern characters the words Nāgāne the kuldevi or tribe guardian of the Rāhtors.

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The chief object of interest at Bhinmāl is the ruined temple of the Sun on a mound close to the south of the town. Of this temple and its inscriptions details are given below. About fifty yards west of the Sun temple are the remains of a gateway known as the Gujarāt gateway. This modern name and the presence near it of blocks of the white quartz-marble of the Sun temple make it probable that the gateway is not older than Musalmān or eighteenth century Rāhtor times. Close to the west of the gate is Khāri Bāva the Salt Well an old step and water-bag well with many old stones mixed with brick work. About a hundred yards south of the Gujarāt gate, in a brick-walled enclosure about sixteen yards by eight and nine feet high topped by a shield parapet, is the shrine of Mahādeva Naulākheshwar. An inscription dated S. 1800 (A.D. 1744) states that the enclosure marks the site of an old temple to Naulākheshwar. About fifty yards east of the Naulākheshwar shrine is a large brick enclosure about seventy-five yards square with walls about twelve feet high and a pointed-arched gateway in the Moslim wave-edged style. On entering, to the left, is a plinth with a large Hanumān and further to the left in domed shrines are a Ganpati and a Mātā. A few paces south is Brahmā's Pool or Brahmakhand with steep steps on the west and north, a rough stone and brick wall to the east, and a circular well to the south. The pool walls and steps have been repaired by stones taken from Hindu temples or from former decorations of the pool on some of which are old figures of Mātās in good repair. The story is that Som, according to one account the builder of the Sun temple according to another account a restorer of Shrīmāl, wandering in search of a cure for leprosy, came to the south gate of Shrīmāl. Som's dog which was suffering from mange disappeared and soon after appeared sound and clean. The king traced the dog's footmarks to the Brahmakhand, bathed in it, and was cured. As a thank-offering he surrounded the pool with masonry walls. To the south of the pool, to the right, are an underground ling sacred to Patāleshwar the lord of the Under World and south of the ling a small domed shrine of Chāndi Devi. To the left, at the east side of a small brick enclosure, is a snake-canopied ling known as Chandeshwar hung about with strings of rudrāksh *Elaeocarpus ganitrus* beads. In front of Chandeshwar's shrine is a small inscribed stone with at its top a cow and calf recording a land grant to Shrīmālī Brāhmans. About forty yards north-east of the Brahmakhand a large straggling heap of brick and earth, now known as Lakshāmithala or Lakshmī's settlement, is said to be the site of a temple to Lakshmī built, according to the local legend, by a Brāhman to whom in return for his devotedness Lakshmi had given great wealth. The hollow to the south-east is known as the Khandālia pool. About fifty yards south-east at the end of a small enclosure is a shrine and cistern of Jageshwar, said to be called after a certain Jag who in return for the gift of a son built the temple. Several old carved and dressed stones are built into the walls of this temple. About seventy-five yards further south-east a large area rough with heaps of brick is said to be the site of an old Vidhya-Sāla or Sanskrit College. This college is mentioned in the local Mahātmya as a famous place of learning the resort of scholars from distant lands.¹ The local account states that as the Bhils grew too powerful the Brāhmans were unable to live in the college and retired to Dholka in north Gujarāt.

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¹ According to a local story there was a hermitage of Jangama near the temple of Jogamāyā the Sun-God and a hermitage of Bhāratīs near Chandeshwar's shrine. In a fight between the rival ascetics many were slain and the knowledge where their treasure was stored passed away. When repairs were made in A.D. 1814 (S. 1870) the Bhāratī hermitage was cleared. Two large earthen pots were found one of which still stands at the door of Chandeshwar's temple. These pots contained the treasure of the Bhāratīs. In A.D. 1814 nothing but white dust was found. Most of the dust was thrown away till a Jain ascetic came and examined the white dust. The ascetic called for an iron rod, heated the rod, sprinkled it with the white dust, and the iron became gold.

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¹ According to Alberuni (A.D. 1030) the Brahmasiddhānta was composed by Brahmagupta the son of Jishun from the town of Bhillamāla between Multan and Anhilwāra, Sachan's Translation, I. 153. Another light of the college was the Sanskrit poet Māgha, the son of Srimāli parents, who is said to have lived in the time of Bhoj Rāja of Ujjain (A.D. 1010-1040). Mārwār Castes, 68.

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The slope and skirts of the town beyond the thorn-fenced enclosures of Bhils and Rabāris lie in heaps honeycombed with holes hollowed by searchers for bricks. Beyond this fringe of fenced enclosures from a half to a whole mile from the city are the bare white banks of pools and tanks some for size worthy to be called lakes. Of these, working from the south northwards, the three chief are the Nimbāli or Narimkhsarovar, the Goni or Gayakund, and the Talbi or Trambaksarovar. The Nimbāli tank, about 800 yards south-east of the college site, is a large area opening eastwards whence it draws its supply of water and enclosed with high bare banks scattered with bricks along the south-west and north. The lake is said to be named Nimbāli after a Vāni of whom Mahādeva granted a son and for whom Mahādeva formed the hollow of the lake by ploughing it with his thunderbolt. About half a mile north-east of Nimbāli a horseshoe bank fifteen to thirty feet high, except to the open east, is the remains of the Goni lake. Lines of stone along the foot of the north-west and north-east banks show that portions at least of these sides were once lined with masonry. A trace of steps remains at a place known as the Gau Ghāt or Cowgate. The lake is said to have been named Goni after a Brāhman whose parents being eaten by a Rākshas went to hell. For their benefit Goni devoted his life to the worship of Vishnu and built a temple and lake. In reward Vishnu gave to the water of the lake the merit or cleansing virtue of the water of Gaya. In the foreground a row of small chatris or pavilions marks the burying ground of the Mahājan or high Hindu community of Bhinmāl. Behind the pavilions are the bare banks of the Talbi lake. At the west end is the Bombāro well and near the south-west is the shrine of Trimbakeshwar Mahādev. This lake is said to have been made in connection with a great sacrifice or yag, that is yajna, held by Brāhmans to induce or to compel the god Trimbakeshwar to slay the demon Tripurāsur. Beginning close to the south of Talbi lake and stretching north-west towards the city is the Karādā Sarovar or Karādā lake said to have been built by Kanaksen or Kanishka the great founder of the Scythian era (A.D. 78). On the western bank of the lake stands an open air ling of Karaiteshwar.² At the south end of the Karādā Objects. Surroundings.

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² The local account explains the origin of the name Kanak which also means gold by the story of a Bhil who was drowned on the waxing fifth of Bhādarwa. The Bhil's wife who was with him failing to drown herself prepared a funeral pyre. Mahādeva pleased with the woman's devotion restored her husband to life and made his body shine like gold. As a thankoffering the Bhil enlarged the tank and built a shrine to Kirāti Mahādeva.

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lake, which stretches close to the fenced enclosures round the city, are the remains of a modern bastion and of a wall which runs north-west to the Jhálor gate. Beyond the site of the bastion is an enclosure and shrine of Maheshwar Mahádev. To the north and north-west of the Káfali sen lie four large tanks. Of these the most eastern, about 300 yards north-west of Karádá, is Brahmasarovar a large area fed from the north and with high broken banks. Next, about 500 yards north-west, lies the far-stretching Vánkund or Forest Pool open to the north-east. About 800 yards west is Gautam's tank which holds water throughout the year. The banks of brick and kankar form nearly a complete circle except at the feeding channels in the east and south. In the centre of the lake is an islet on which are the white-stone foundations (13' x 12') of Gautam's hermitage. On the bank above the east feeding-channel is an image of Hanumán and on the east side of the southern channel at the foot of the bank is a white inscribed stone with letters so worn that nothing but the date S. 1106 (A.D. 1049) has been made out. Of the balls of kankar or nodular limestone which are piled into the bank of the tank those which are pierced with holes are lucky and are kept to guard wooden partitions against the attacks of insects.

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The last and westmost of the north row of tanks is the Jaikop properly Jakshkop that is the Yaksha's Pool about 600 yards south-west of the Gautam tank and close to the north-west of the town. This tank holds water throughout the year and supplies most of the town's demand. Along the south bank of the Jaikop, where are tombs a shrine to Bhairav and a ruined mosque, the line of the later city walls used to run. At the south-east corner of the tank are three square masonry plinths each with a headstone carved with the figure of a man or woman. One of the plinths which is adorned with a pillared canopy has a stone carved with a man on horseback and a standing woman in memory of a Tehsildar of Bhinmal of recent date (S. 1869; A.D. 1812) whose wife became Sati. About 200 yards south-east is a row of white pália or memorial slabs of which the third from the south end of the row is dated S. 1245 (A.D. 1186). On the south-east bank is the shrine of Nimghoria Bhairav at which Shrávaks as well as other Hindus worship. In the centre of the shrine is a leaning pillar about five feet high with four fronts, Hanumán on the east, a standing Snake on the south, a Sakti on the west, and Bhairav on the north. To the south of the pillar, about a foot out of the ground rises a five-faced Nág or pillar-home of the god one facing each quarter of the heaven and one uncarved facing the sky.

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Close to a well within the circuit of the lake near the south-east corner is a stone inscribed with letters which are too worn to be read. At the east end of the north bank under a pilu Salvadora persica tree is a massive seated figure still worshipped and still dignified though the features have been broken off, and the left lower arm and leg and both feet have disappeared. This is believed to be the image of the Yaksha king who made the tank. Details are given Below pages 456-458. To the west of the seated statue are the marks of the foundations of a temple, shrine hall and outer palls which is believed to have originally been the shrine of Yaksh. About a hundred yards west, under a pillared canopy of white quartz, are two Musalmán graves in honour of Ghazni Khán and Hamál Khán who were killed about 400 years ago at Jhálor fighting for Shrímál. In obedience to their dying request their Bháts brought the champions' bodies to Yaksh's tank. The white quartz, the shape of the pillars, and an inscription on one of them dated S. 1333 (A.D. 1276), go to show that the stones have been brought from the Sun temple to the south of the town. To the north of the canopy is a large step-well the Dadeli Well separated into an outer and an inner section by a row of Hindu pillars supporting flat architraves. Some of the stones have figures of goddesses and in a niche is an old goddess' image. The upper part of the well and the parapet are of recent brick work.

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On a low mound about 150 yards to the north is the shrine of Nilkanth Máhádev, with, about a hundred paces to the south-east, a fine old step-well. The lake was fed from the south-west corner where is a silt trap built of stones in many cases taken from old temples and carved with the chaitya or horse-shoe ornament. Some of the stones have apparently been brought from the great white quartz Sun temple. Several of them have a few letters of the fourteenth century character apparently the names of masons or carvers. Some of the blocks are of a rich red sandstone which is said to be found only in the Rupe quarries eight miles south of Bhinmál.

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¹ The local explanation of the name Yaksha's Pool is that Rávana went to Alaka the city of the great Yaksha Kuvera god of wealth and stole Pushpak Kuvera's viman or carrier. Kuvera in sorrow asked his father what he should do to recover his carrier. The father said Worship in Shrimál; Kuvera came to Shrimál and worshipped Brahma who appeared to him and said: When Rámchandra destroys Rávana he will bring back Pushpak.

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On the right, about half a mile south of the south-west corner of the Jaikop lake, is a ruined heap hid among trees called the Pipal Daura or Gateway perhaps the remains of the western Gateway which may have formed part of the later line of fortifications which can be traced running south along the inner bank of the Jaikop feeding channel. About a mile south of the Pipal Daura are the bare banks of the large lake Bansacovar the Desert Sea. To the north-west north and north-east its great earthen banks remain stripped of their masonry gradually sloping to the west and south the direction of its supply of water. The island in the centre is Lakhára. This lake was made by Gauri or Parvati when she came from Sarná hill to slay the female demon Uttamiyár. When Párvati killed the demon she piled over her body Shri's hill which she had brought with her to form a burial mound. At the same time Párvati scooped the tank, and crowned Shri's hill with a tower-like temple. This hill, where lives the Srí or Luck of Shrímál, rises 500 feet out of the plain about a mile west of the town. It is approached from the south by a flight of unhewn stones roughly laid as steps. The hill-top is smoothed into a level pavement of brick and cement. The pavement is supported on the east side by a lofty bastion-like wall. It is surrounded by a parapet about two feet high. On the platform two shrines face eastwards. To the left or south is the main temple of Lakshmi and to the right or north the smaller shrine of Sanda Máta. The main shrine has a porch with pillars and shield frieze of white quartz limestone apparently spoils of the great Sun Temple. Three or four bells hang from the roof of the porch and some loose white stones apparently also from the Sun temple are scattered about. In the west wall of the main shrine facing east is the image of the Guardian of Bhinmál covered with red paint and gold leaf. The only trace of ornament on the outside of Lakshmi's shrine is in the north-face portion of a belt of the horse-shoe or chaitya pattern and a disc perhaps the disc of the Sun. The smaller shrine of Sanda Máta to the right or north is square and flat-roofed. The ceiling is partly made of carved stones apparently prepared for, perhaps formerly the centre slab of domes. The door posts and lintels are of white quartz marble. On the right door post are two short inscriptions of A.D. 1612 and 1664 (S. 1669 and 1691). A second pillar bears the date A.D. 1543 (S. 1600). The roof is supported by four square central pillars which with eight wall pilasters form four shallow domes with lotus carved roof-stones from some other or some older temple. In a recess in the west wall, surmounted with a stone carved in the chaitya or horse-shoe pattern, is the Trident or Trisula of Sanda Mata the only object of worship.

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From the hill-top the mound of Bhinmal hardly seems to stand out of the general level. The mound seems hidden in trees. Only in the south gleam the white pillars of the Sun Temple and to the north rise the high mound of the old offices, and still further north the spires of the four temples of Parasnath. Beyond the town to the south and west spread green gardens fenced with dry thorn hedges. Outside of the garden enclosures to the south-east south and south-west run the lofty bare banks of dry lakes confused in places with the lines of old fortifications. To the north-west and north shine the waters of the Jaikop and Gautam tanks. Westwards the plain, dark with thorn brake and green with acacias, stretches to the horizon. On other sides the sea-like level of the plain is broken by groups of hills the Borra range along the north and north-east and to the east the handsomer Ratanagar, Thur, and Ram Sen rising southwards to the lofty clear-cut ranges of Dodala and Sanda.

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Only two objects of interest in Bhinmal require special description, the massive broken statue of the Yaksha or Yaksha on the north bank of the Jaikop lake, and the temple to Jagasvami the Sun at the south-east entrance to the city.

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On the north bank of the Jaikop or Yaksha Lake, leaning against the stem of a jal Salvadora persica tree, is a massive stone about 4' high by 2' 6" broad and 1' thick. The block is carved with considerable skill into the seated figure of a king. The figure is greatly damaged by the blows of a mace. The nose and mouth are broken off, half of the right hand and the whole of the left hand and leg are gone and the feet and almost the whole of the seat or throne have disappeared. The figure is seated on a narrow lion-supported throne or simhasan the right hand resting on the right knee and holding a round ball of stone about six inches in diameter. The left foot was drawn back like the right foot and the left hand apparently lay on the left knee, but as no trace remains except the fracture on the side of the stone the position of the left hand and of the left leg is uncertain. The head is massive. The hair falls along two feet from the crown of the head in four long lines of curls on to the shoulders, and, over the curls, or what seems more likely the coiled wig, is a diadem or makut with a centeal spike and two upright side ornaments connected by two round bands. The face is broken flat. It seems to have been clean shaved or at least beardless. A heavy ring hangs from each ear. A stiff collar-like band encircles the neck and strings of beads or plates hang on the chest too worn to be distinguished.

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On both arms are upper armlets, a centre lion-face still showing clear on the left armlet. On the right hand is a bracelet composed of two outer bands and a central row of beads. A light belt encircles the waist. Lower down are the kandora or hip girdle and the kopul or dhotar knot.¹ In spite of its featureless face and its broken hands and feet the figure has considerable dignity. The head is well set and the curls and diadem are an effective ornament. The chest and the full rounded belly are carved with skill. The main fault in proportion, the overshortened lower arm and leg and the narrowness of the throne, are due to the want of depth in the stone. The chief details of interest are the figure's head-dress and the ball of stone in its right hand. The head-dress seems to be a wig with a row of crisp round curls across the brow and four lines of long curls hanging down to the shoulders and crisp curls on the top of the head. The makut or diadem has three upright faces, a front face over the nose and side faces over the ears joined together by two rounded bands. At first sight the stone ball in the right hand seems a cocoanut which the king might hold in dedicating the lake. Examination shows on the left side of the ball an outstanding semicircle very like a human ear. Also that above the ear are three rolls as if turban folds. And that the right ear may be hid either by the end of the turban drawn under the chin or by the fingers of the half-closed hand.

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That the front of the ball has been wilfully smashed further supports the view that it was its human features that drew upon it the Muslim image. The local Brahmans contend that the ball is either a round sweetmeat or a handful of mud held in the right hand of the king during the dedication service. But Tappa a Brahm-Bhat, a man of curiously correct information, was urgent that the stone ball is a human head. Tappa gives the following tale to explain why the king should hold a human head in his hand. An evil spirit called Satka had been wasting the Brahmans by carrying off the head of each bridegroom so soon as a wedding ceremony was completed. The king vowed that by the help of his goddess Chamunda he would put a stop to this evil. The marriage of a hundred Brahman couples was arranged for one night. The king sat by. So long as the king remained awake the demon dared not appear. When the hundredth marriage was being performed the king gave way to sleep. Satka dashed in and carried off the last bridegroom's head. The girl-bride awoke the king and said I will curse you. You watched for the others, for me you did not watch. The king said to his Luck Chamunda, What shall I do. Chamunda said Ride after Satka. The king rode after Satka. He overtook her fourteen miles out of Shrimal and killed her. But before her

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¹ No local tradition throws light on the reason why this figure is called a Yaksha. The holding a head in his hand suggests that he may have been a guardian Bhairav in some Buddhist temple and so remembered as a guardian or Yaksha. Or he may have been supposed to be a statue of the builder of the temple and so have been called a Yaksha since that word was used for a race of skilful architects and craftsmen, Troyer's Rajatarangini, I. 369. In the Vrijji temples in Tirhut which Buddhist accounts make older than Buddhism the objects of worship were ancestral spirits who were called Yakshas. If the Buddhist legends of Saka settlements in Tirhut during Gautama's lifetime (A.D. 540) have any historical value these Vrijjis were Sakas. As (J. As. Ser, VI. Tom. II. page 310) Yaka is a Mongol form of Saka the ancestral guardians would be Sakas. Compare in Eastern Siberia the Turki tribe called Yakuts by the Russians and Sokhas by themselves, Ency. Brit. XXIV, 725. This would explain why the mythic Yaksha was a guardian, a builder, and a white horseman. It would explain why the name Yaksha was given to the Baktrian Greeks who built stupas and conquered India for Asoka (J. As, Ser, VII. Vol. VI, page 370 & Heeley in Indian Antiquary, IV, 101). It further explains how the name came to be applied to the Yuechi or Kushans who like the Yavanas were guardians white horsemen and builders. In Sindh and Kachh the word Yaksha seems to belong to the white Syrian horsemen who formed the strength of Muhammad Kasim's army, A.D. 712. (Tod's Western India, 197; Reinaud's Fragments, 191; Briggs' Farishtah, IV, 404-409).

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¹ 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 8" 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.

Cites (3)