Ruins of Buddhistic Temples in Prågå Valley—Tyandis Båråbudur, Mendut and PawonGroneman, I. (Isaac)
Religion
Ruins of Buddhistic Temples in Prågå Valley—Tyandis Båråbudur, Mendut and Pawon
Groneman, I. (Isaac)
Buddhist temples; Temples -- Indonesia -- Java
Now it will be impossible to reach this _dagob_’s top because the
temple-stone staircase leading to this (it should be understood however,
that the staircase itself _did not belong there_), has been removed, but
a walk on the highest terrace situated at the foot some 40 yards above
the hill-top is still worth while, and the eyes are pleased then with
the very same beautiful vista formerly to be overlooked from a brick
bench placed on the damaged cupola, and overburdened as it were with the
names of unknown visitors scratched upon it.
Deep, ever greening and blooming, or, in harvest-time, brown-yellow or
earth-colored planes, most often cloud-likely bedewed early at morn,
breathing life and enjoyment of life, so to say under the powerful ribs
of mount _Mĕnoreh_, badly bursten and highly crowned, and the cloud-like
tops of craters of more than three volcanoes, and the active _Mĕrapi_
still vomitting death or destruction in their surroundings, but also
producing new life on the soil all covered with time-worn
volcanic-ruins.
In face of such a stupendous creation we feel very little—yet, as the
children of the very same creation, rich, and as thinking beings happy
and great[71].
XI.
It only remains for me now to add a short description to the _Buddha_
sculptures which made the ruin call: _Båra-buddå_ or _Pårå buddå_, that
is, the _many_ or _conjoint Buddhas_.[72].
All of them are in a sitting posture with crossed legs, almost in the
same posture the Javanese call _silå_, but upright.
They are dressed in a thin mantle uncovering their right arms and
shoulders—such as the monks of the southern church wear their cowls—and
have the _tiara_, the round hair-knot, on their heads all covered with
short curls. Even the _ûrnâ_, the little tuft of hair on their fronts is
still to be seen on many a sculpture, and on the other ones, less
accurately hewn, they are forgotten[73].
The posture of all of them tells resignation and peace, and may speak of
the later final dissolving in the _nirvâna_, the joy- and painless
_not-to-be_.
But the sculptor didn’t succeed in interpreting all the sculptures in
this sense. Not all the sculptors had been equally good artists for they
must have had much more work the best of them might have finished alone.
Public-domain text, read in full here on John Shaqi.
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