On the steps of a temple, 1914

On the steps of a temple

Photograph from article ‘Behind the shutters of a Kashmir Zenana’ by Marion Whiting for Harper’s Magazine, Volume 129, 1914.

Village Martand (Mattan) figures mostly in this travelogue and as suggested by the title of the writing, focuses on women.

Among other things, she gives us description of Muslim New year being celebrated by the villagers at ruins of Martand temple:

That evening the new moon rose as advertised, and the New-Year celebrations began. But we were not prepared for what was to follow. Dinner was over, and we were lazily sitting in our comfortable camp-chairs warming ourselves in front of a huge bonfire. Presently the sound of singing came up from the village below, and soon it grew louder and louder. Then, emerging from the darkness into the light of our camp-fire, appeared what proved to be the entire population of Martand. First came a crowd of men and boys, and directly behind them women, singing, as they walked, a low, monotonous sort of chant. Close to the ruins of the temple they stopped, just near enough for us to make out in the firelight the outlines of their long, white scarfs and loose-hanging smocks. The singer arranged themselves into rows facing each other, each woman placing her hands on the shoulders of the woman next to her. Meanwhile the men had squatted on the ground in a circle around the performers, their knees up under their chins, their shawls wrapped tightly around them in a fashion peculiar to the Kashmiri. All the while the women were singing the same chant, over and over again, swaying back and forth in rhythm with the music. First one row would take the air, and then the other would respond in a sort of cadence, with always the same theme repeated again and again. The scene, so unexpected, was wonderful, the firelight illuminating the figures, the tall columns of the old temple rising behind, and the black night enveloping everything beyond. Our Kashmiri factotum was called upon to explain what it all meant.
“They come to the old temple to sing to Mohammed. they tell the story of his life. They tell his wanderings and his preachings, and then they tell long stories of what the Koran say must do. How the women must obey their husbands, how fathers must teach their sons, and how they all must worship the great God Allah!”
“Do they often come to the temple to sing?” we asked.
“Only at the New-Year,”he answered.
“And do the men never join in the ceremony?”
“no. Only the women; they do the singing.”
“But this was originally a Hindu temple,” we persisted. “Why do Mohammedans come here?”
“It is the custom,” he answered, vaguely, shrugging his shoulders.

-0-

An interesting photograph by Howard Sochurek in from 1951 for Life Magazine. We can see a group of people dancing in front of Martand Temple.

Pandit in his temple, 1881

‘Voyage d’une parisienne dans l’himalaya occidental- Ouvrage illustré de 64 gravures sur bois’ (1887) by Marie de Ujfalvy-Bourdon, one of the first European woman adventurers to visit Kashmir and western Himalayas in around 1881.
-0-
[Also, the book has reference to ‘Ramjoo’s temple’ built by a powerful minister of Dogra Raja]

Naulora in Autumn, 1983

‘Chillies Drying in Autumn’
Naulora Village
From Raghubir Singh’s ‘Kashmir: Garden of the Himalayas’ (1983).
I couldn’t find a single instance of that village name on internet. May be the village is still like that…

A reader provided the details: “Naulora is a village in Pattan area, it is 3-4 km from Singhpora village on Srinagar -Baramullah highway.”

-0-

Praying at the River, 1920s

Praying at the river.
The pandit morning ritual.
A postcard by Lambert from 1920s.
Location (provided by a reader): Dabiyaar Ghat near mission school Fateh Kadal
The back side had a letter from an English lady talking about meeting Nehru and Gandhi.
The beauty of Shalimar and smelting summer of Delhi.
-0-

Praying at Boniyar Temple, 1920s

Praying at Bhaniyar Temple [Bunair/Boniar/Boniyar [now, in Bandi Brahamana, Baramulla[Lat 34° 8′. Long. 74° 13′]]].

A postcard from 1920s.
Temple is by the Jhelum river on the road between Uri and Naushera.
At one time it was said to be the best surviving specimen of Kashmiri architecture.

-0-

Yach

Pedestal with Yaksha and two lions, 9th century, Kashmir
Image: metmuseum

We know the story…

“In the modern folk-lore of Kashmir, the Yaksha has turned into the Yech or Yach [Yo’c’he], a humorous, though powerful, sprite in the shape of a civet cat of a dark colour, with a white cap on his head. This small high cap is one of the marks of the Irish fairies, and the Incubones of Italy wear caps, “the symbol of their hidden, secret natures.” The feet of the Yech are so small as to be almost invisible, and it squeaks in a feline way. It can assume any shape, and if its white cap can be secured, it becomes the servant of the possessor, and the white cap makes him invisible.”

~ ‘The popular Religion and Folklore of Northern India’ (1896) by W. Crooke
-0-

The setup for the offering.

Khetchi Mawas, foodies’ peace treaty with Yakshas
Khich Mavas: a Feast for Yetis and Dogs

-0-

Previously:
Ghoul, Goblin, Succubi and Other Ethereal Preternatural Beings of Kashmir

Marc Aurel Stein: Illustrated Rājataraṅgiṇī

Stein’s edition of the Sanskrit text of Rājataraṅgiṇī appeared in 1892 and his two volume annotated translations in 1900. It was his monumental contribution to study of Kashmir, a place which meant much to him.

Over the next few decades, many more people added their own findings to the study of Rājataraṅgiṇī.

In 1920s, in light of new findings, the idea of publishing an updated and corrected new edition of Rājataraṅgiṇī took root in Steins mind. But this was going to be an even more ambitious undertaking. Over the next two decades, Stein planned and worked on his ‘Illustrated Rājataraṅgiṇī’.

In his various letters, he talked about this work:

“The desire here expressed for providing by graphic reproduction an important aid for the student of the Chronicle has been a special inducement to me for undertaking this re-issue of my work. The illustrations of ancient sites, ruined structures, etc., which figure in Kalhana’s narrative, have with a few exceptions been reproduced from photographs I was able to take myself on a tour from October-November 1940. Apart from the pleasure it afforded me of revisiting familiar scenes in surroundings and climatic conditions exceptionally favoured by nature, it offered the welcome opportunity of testing the accuracy of impressions and surveys dating back in many places to close on half a century.”

But then in 1943, Stein died and the fate of this mammoth work of human diligence was unknown and uncertain. It was believed to be unfinished and lost.

Then in  2011, while going through the Stein archives kept in western Manuscripts Collection of Bodleian Library at Oxford, Luther Obrock, came across the almost final draft of ‘Illustrated Rājataraṅgiṇī’. Among other things, the document provided an incomplete handwritten list of photographs to be included in the final book. Obrock was able to trace the photographs in the Library of the Hungarian Academy of Sciences in Budapest and the Bodleian Library at Oxford.

‘Marc Aurel Stein: Illustrated Rājataraṅgiṇī’ was now possible.

In foreword to the work, Obrock writes:

“This book reproduced those photographs with the title mentioned in the dated list. I was able to trace the vast majority of the photographs mentioned, however it must be noted that Stein’s photograph list contained in the Western Manuscripts collection of the Bodleian is incomplete. Stein merely listed some place names as “take” or left the space next to a page number blank. Perhaps another more complete list of the photograph exists, but I have been unable to locate it in either Budapest or Oxford. I have listed the untraced and unspecified photographs or sites in an appendix. I have further decided to include only those photographs Stein positively identified with references in order to give an approximation of his vision of an Illustrated Rājataraṅgiṇī. “

In the book, the photographs occur in the sequence in which the various places are mentioned in Kalhana’s work. Not only places, in most of the photographs you can see how people (unknown, unidentified) were interacting with the places too. Stein’s work had had an impact on Kashmiris too, a lot of these places were getting reclaimed.

Some photographs from the book:

First five are from Library of the Hungarian Academy of Sciences and the last one is from British Academy and the Bodleian Library, The University of Oxford.

Nilanaga

Kapateshvara, Papasudana Naga

Samdhya, Sundabrar, spring

Bhedagiri, Budabrar Naga
Sarada; Sharada temple 

Vitastatra, Vitastatra Nag

Huskapura, Linga, Ushkur

“To me as a historical student it affords satisfaction to think that my work may help to preserve a record of varied aspects of Kasmir’s intellectual and cultural heritage which, like the country’s climate and other physical features, have markedly distinguished it from the rest of India in the past but are laible to being effaced more and more in future. In a personal way I have more reason to feel gratified that now after the lapse of decades I can still offer these volumes as a token of gratitude for the benefits a kindly Fate has allowed me to derive from the favours with which nature has so richly endowed this alpine land”, Aurel Stein, Cap, Mohand Marg, September 14, 1941.

-0-
Marc Aurel Stein – Illustrated Rājataraṅgiṇī
Together with Eugen Hultzsch’s Critical Notes and Stein’s Maps
Edited by Luther Obrock in Collaboration with Katrin Einicke
Studia Indologica Universitatis Halensis, Band 6
2013
248 pages with 82 photographs and 2 folding maps
78,00 €
[Buy here]

A great way to celebrate 150th birthday of the great man.

-0-