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THE INDIAN ANTIQUARY.
[May, 1880.
sun seems to be intended." The late Prof. Dewa (the great god), who, in other districts, Goldstacker also, in commenting on the facul. is called Bud hål Pen (the old god) ... ties of the Aswins, observed": "Their very name, or Bar Pen," the chief god among the it would seem, settles this point, since asva, Khonds, who is identified in a note with the the horse, literally the pervader, is always the 'l sun-god. Some of the outside aboriginal races symbol of the Inminous deities, especially of the (the Kurs or Kuls) are described as having for sun."** In the Puranas "the sun in the form the "chief objects of their adoration," the sun of a horse," is said to have appeared to Yáj- and the moon, “which take the outward form navalkya, and the version of the Vishnu of wooden pillars, with horse, sun and moon Purana goes on to state, "accordingly the sun set up before the houses of married people."'46 imparted to him the texts of the Yajus called This Association of the two symbols may Aydtayáma, and because these were revealed perhaps serve to explain the juxtaposition of the by the sun, in the form of a horse, the Brâh- Wheel and the Horse's head in the Amaravati mans who study this portion of the Yajus are sculptures, in plates xciii. and xcv. fig. 3, called Vajins (horses)."" The sacred horse regarding which Mr. Fergusson remarks," the is represented in the Amaravati sculptures in horse "is introduced in mid air alongside the various attitudes, but always guarded or over- wheel ag an object of equal reverence; and shadowed by the conventional imperial chhatra, on a piece of sculpture where the wheel just and ordinarily depicted as reverenced or worship- above him is the especial object of worship." ped by the bows and saláms of the surround- It is worthy of remark that the horse reing attendants. In his free form, as issuing from tained his fixed place as the symbol of the 3rd gateways, in associate processions, his mission Jaina Tirtha nkara, and though recognised incimight be taken to indicate the mere arrogance dentally as a power in theology, he is altogeof an Aswamedha sovereign. But when he is ther ignored in the different Paurånik lists found to have special medallions or circular amid the amplified nineteen authorized marks frames in the sculptures exclusively devoted to on Vishnu's feet." his representation, and those bosses are made to P. S.-Since this note on the Horse symbol occupy the apparent place of honour, above the was written, General Cunningham's work on the fellow-circles containing the seated figure of a Bårahất Tope has been published in England. saint, it would seem that the intention of the In the new examples of old devices now artist pointed at higher things than the led- contributed, it will be seen that the Horse takes horse of an Indian Raja. It is very possible, an unusually prominent position, even to the as has been suggested by Mr. Fergusson, that addition of the Wings of the Pegasus of Western the reverence of the horse was derived from the mythology. On the votive table, in front of the same aboriginal source, as that which has led shrine of the Sun, in the lower compartment the Gonds to retain his form in their crude of the sculpture (Pl. Xü. a), may be traced the worship to this day.
exact representation of the head of the Gond There is, however, one peculiarity in this re- clay-horse, who was "offered in lieu of the living appearance of the horse on southern soil, which sacrifice," above adverted to. And further, in has apparently escaped Mr. Fergusson. That the same dedicatory position may be traced is, that we find the animal so closely associated votive flowers-pure and simple-together with with the rites of the worship of the sun and the clay reproductions of the symbols of the Sun moon, as intuitively preserved among many under the various forms of lotus-leaves, wheels, sections of the aboriginal forest tribes.
and the marked coincidence of Swastikas enclosed Mr. Hislop incidentally alludes to “Badu in the simple orb circle of the aboriginal Sol.
» Sanskrit Tents, vol. V. p. 167. See also J. R. A. 8. (N.8.) vol. II. p. 5.
* Journal R.A.8.(N.8.) vol. II. p. 15. and vol. IX, p. 228. * Vishnu Purana, Hall's edition, vol. III. p. 57.
1 Tree and Serpent Worship, Pl. XXV. p. 136; xcvi. fig. 3 ; xcviii ; and p. 223.. '* Pls.lmi., luotii. 43 Page 208.
* Aboriginal Tribes of the Central Provinces. Edited by Sir E. Temple.
* P. 14 notot: Calcutta Review, vol. V. p. 50; and Church Mission Intelligencer.
* P. 26, quoting Mr. Bullock. * Tree and Serpent Worship, p. 215.
** Mr. Hislop observes, in a Note at p. 26 "The Scy. thian origin of Kurs and Gonds might perhape be in. ferred from Kodo Pen and earthen horses, which are offered instead of living sacrifice."
Rajendral Ala Mitra's Buddha Gayd, p. 126. 80 Note 48 above.
