THE GETTY CENTER LIBRARY ah” Rue a7 MARTIN HURLIMANN INDIA - THE LANDSCAPE, THE MONUMENTS AND THE PEOPLE B. WESTERMANN Co, INC. NEW YORK PRINTED IN GERMANY «) . COPYRIGHT © ALL RIGHTS RESERVED BY ERNST WASML £ : oe ‘ ete en . ans ia Half g® ‘ a ae s % BERLIN 1928 oe Lin . v4 > INTRODUCTION India, with her 500 million inhabitants and her area of over 1,850,000 square miles, is to be considered, not as a country, but as a continent. If we eliminate Ceylon, and follow the natural boundary that separates Hindustan from Burma, Tibet and Afghanistan, we are in the presence of scenery of an imposing uniformity. No individual state or special civilis- ation there has been able permanently to detach itself; everything has always pointed to something in common, to that which we vaguely con- ceive as Indian. A closer inspection shows the uniformity to be split up into a diversity unknown in any other continent; a diversity that some- times rises into sharp contrasts. India is inhabited by three of the principal race-groups of the earth, which have mingled in various grades. We have the dark Dravidian type in the south, with a touch of the negroid in some of the forest tribes; yellow Mongols, and fair Indo-Europeans. The origin of the first inhabitants and of the great migrations that led to present conditions still opens a wide field to scientific research. Together with the differences of race there is an extraordinary diversity of culture and social life in India. Men bristle with jewels: men starve to death. Half-savages dwell next door to the wisest learned men on earth. An open-handedness which appears to us exaggerated, does not exclude a cruelty of which no European would be capable. Religion is lost in a maze of sects and extraordinary customs and, contrary to its ideals, gives birth to all sorts of chicanery, friction and violent struggles. It is of course quite possible that this diversity is part and parcel of what might be called the Indian character. For Indiaisimmoderate beyond mea- sure. The attitude towards the world, which, at bottom, is common to the whole continent, transforms the land of Hinduism into a world of its own, whose tragedy and whose happiness are that it is an eternal contradiction, an unity always sought and never found, bristling with problems, full of fabulous dreams and strange things, penetrated with mysticism. India comprises one of the most ancient continents of the earth. Its con- figuration has naturally altered since the oldest phases of the earth’s his- tory; to-day it resembles a giant triangle bordered on the north by moun- tain ranges, and projecting towards the south into the Indian Ocean, between the Arabian Sea and the Bay of Bengal. The Deccan, the oldest part of India, forms in its entirety a broad plateau dominating, above all, the south. Towards the Arabian Sea the country slopes fairly steeply to the so-called Western Ghats. 'They are covered with luxuriant tropical forests and inhabited by primitive tribes. Wild animals abound. Towards the east, however, the country slowly drops, and conveys the great rivers of Southern India from their sources near the Arabian Sea almost over the whole peninsula right to the Bay of Bengal. — On the Malabar Coast in the south-west, no doubt the happiest plot of eround in India, there is never any lack of water. Its inhabitants, in whose lives the century-old European colonies and missions are harmoniously blended, live tranquilly in the shade of the coco-nut palms. On the east coast the supply of water is a question of greater importance, and on the Deccan plateau the problem is hardly capable of solution. In the flat dry regions the remains of the primary rocks often project in the shape of rocky bluffs or boulder districts, e. g.in Trichinopoly (p. 24), Bundelkand, etc. In Mavalipuram (pp. 38—42), south of Madras, several temples and caves have been hewn out of these rocks, containing the oldest remaining monuments of Dravidian art which, at the same time, exhibit the highest degree of inner power. Near Hyderabad-Golconda the old crystalline bedrock forms a maze of boldly projected blocks (p. 77). Further north, in the Aravalli range of Vi Rajputana, in Mount Abu (p. 252), in Udaipur (p. 241) the folded rock of one of the oldest mountain chains in India has survived in elongated ridges. This region, Jodhpur, Ajmer, Alvar, Jaipur, supplied the celebrated white marble of the Taj Mahal, the Pearl Mosque, and other princely palatial buildings. Somewhat later than the bedrock of the Deccan, but still dating from hoary antiquity, the horizontal layers of the Purana strata were formed which, for instance, have survived in Gwalior (pp. 178-181) and Sanchi as escarpments. Their red and yellow san dstone forms an important build- ing material; the majority of the Moghul monuments are made of it. In the middle age of the earth, towards the close of the cretaceous periods, the north and north-west of the peninsula were convulsed by stupendous volcanic outbursts which covered the surface with enormous masses of basalt (Deccan Trap). ‘The cliff-like tabular heights which remain are especially characteristic of the region to the east of Bombay (pp. 90, 104). Sometimes a single hill has survived, as in Palitana in the Kathiawar penin- sula (pp. 254—255). The caves of Ellora, those gigantic stone hewings, owe their excellent state of preservation to the power of resistance of the basalt. The highest mountains in the world, the Himalayas, arose only in more recent periods of the earth’s history, at the middle and end of the tertiary period, from the sea which bordered the primordial parts of India in the north. The lowest chain of the foot-hills, the Siwalik Mounts, 1s one of the youngest mountains known. On the slopes of the Himalaya, which enclose India like a rampart and put an end to the tropical luxuriance of Indian nature and culture, are to be found numerous mountain health resorts, mostly of later date, the finest of which is Darjeeling. When the summer heat in the lowlands is too strong the Government of the Presidency of Bombay transters its seat from Calcutta to Darjeeling, whilst the Viceroy, with the Government of British India, removes from the new capital of Delhi to Simla. VII Of the Himalayan countries only the naturally beautiful region of Kash- mir in the west has always been accessible to foreign influences and in- vasions. In its early Hindu monuments Greek influence is plainly visible; it was subsequently inundated by Islam, and served the Moghuls as a summer resort. In spite of the fact that the majority of the inhabitants are Muhammedan, Kashmir is ruled by a Hindu Maharajah, a state of things which is more often the reverse in those Indian states tributary to the British Empire, as, for instance, in Hyderabad-Deccan, the largest of the Indian principalities. | In the independent kingdom of Nepal, which lies along the highest ranges between Darjeeling and Simla, Chinese civilisation is mingled with Indian, and Buddhism has been able to maintain itself in a form similar to Lama- ism, by the side of the advancing Hinduism. Still more hermetically closed to the outer world than the country of the Gurkas is the mysterious land of Tibet with its hierarchy of Lamas: in Darjeeling the acquaintance of the precursors of this peculiar form of civilisation can be made. The rim of mountains continues towards the east and separates Hindu- stan from the Indo-Chinese countries by the almost impassible Assam- Burman frontier hills, covered with tropical forests and inhabited by pri- mitive tribes. | ? The only gate to India by land is in the north-west, although here too, mountain solitudes prolong natural boundaries. Time and again powerful northern tribes have penetrated here, whose assaults and longing for the fertile lowlands usually broke down Indian resistance. The most formid- able enemy in the path of the conqueror was the hot climate of the country; the glowing summer led to enervation and mutiny. The most celebrated of these invasions was that of Alexander the Great; the cultural effects of this bold enterprise on India have been in recent — times the object of particularly careful investigation. A flourishing Helle- nic-Indian mixed civilisation spread in the north-west in the centuries about B.C.; in Gandhara art Buddhist sculptures were created in Greek style. The recently excavated town of Taxila (in reality there were three VU towns in succession, pp. 27 1—272) was for centuries the seat of prosperous trade and active mental life, the point where central and eastern Asia met western Asia and Europe. In addition to the somewhat superficial Greek influences, various west Asian influences, which are especially perceptible in artistic forms (e. g. in the celebrated lion capitals of the Ashoka column, p. 161), have always found their way to India. Still more lasting in their cultural, economic and political effects than Alexander’s campaign were the Muhammedan invasions of later centuries. The entrance gate of India still plays an important part to-day, seeing that it was in the last hundred years the scene of fierce struggles. A special frontier province emphasises the military character of the region, and the Khyber Pass (pp. 281—284), the path of the big caravans to and from Afghanistan, is the most strongly guarded point of the Indian Empire. The great plains of the big Indian rivers, the Indus, Ganges and Brahma- putra are the most important regions for the daily life of India.'The waters of these rivers, which have their source in the Himalayas, filled with their detritus the mighty lowlands between the mountains. ‘The Indus flows into the Arabian Sea; its two sister rivers flow together into the Bay of Bengal. It was, above all, the plains of the Ganges, from Agra to Luck- now, Allahabad, Benares, Patna and Calcutta, that witnessed the highest expression of Indian civilisation; here alone about 150 million Indians are crowded together, and it is here that we find the most sacred spots of the country. Together with some districts in the south (Malabar) and the irrigation basins in the Punjab, the plain of the Ganges is the most densely populated portion of India. But whilst in the humid south a comparatively happy existence is possible, the masses congregate in Northern India in holdings insufficient for keeping house and home together. Underfed and irreso- lute, with the fear of famine always over their heads, these people merely live from hand to mouth. Between the localities of now partly extinguished princely splendour and the variegated places of pilgrimage, the innumer- IX able poor villages of India (90 per cent of the Indians live in villages) are crowded together, an eternal and depressing problem. Apathetic aban- donment to fate, to the service of the gods, to the inexorable laws of the caste into which a man happens to be born, prevents his own recognition of the tragic side of sucha life. Projected to the modern world, this tragedy becomes a burning question, and forms the starting-point of the noblest reformation measures of India’s leaders. The rhythm of life in Indiais regulated by the water question. The greater part of the country is dry for more than half of the year. When the heat of spring or summer begins to get intolerable and the supply of water scarcer and scarcer; when the earth splits and threatens to turn into a desert, India patiently awaits the great event of the monsoon with its abun- dance of cooling rains. Ina few days the grey spots are covered with green, the paddy fields are under water, and Man thanks the gods for their gifts. This alternation of dry and rainy periods colours the cultural picture of the surface. Artificial lakes and tanks abound everywhere. It was one of the tasks of the Semindar, or landowner, to ensure a safe existence to his districts, and consequently to his farmers, by keeping his water reservoirs in good condition. A river is sacred water. The great pilgrimages take place on certain days at certain parts of the river. Hundreds of thousands, sometimes even millions, of human beings meet there from all parts of India. The daily ablutions in river or tank, especially early in the morn- ing, are for the Hindu as necessary for the soul as they are for the body. Since the time of the Vedas a Brahmin desires for his village a temple to pray in, a river or tank to bathe in, and only in the third place houses to dwell in. In the south every temple has its own tank. A corpse will be brought as soon as possible after death to a funeral pyre on the river; the next-of-kin sets it alight as a symbol that even the dearest on earth are nought but ashes: the ashes themselves are carried away by the sacred waters. The chief religion of India is Hinduism, which is professed by about 220 million believers. Religion with them is more than mere faith; it is the predominating factor of life, stronger than political, economic and other necessities. No people on earth devotes itself with more fervour and more ardour to the eternal problems of religion than do the Indians. The Hindu, it is true, may haggle over farthings, may speculate more insanely with his fortune, spend his money with less scruple, display more or less pride of purse, pursue the pleasures of this world with more subtlety than any- one else. But perhaps he does so because he has no standard or aim for the volatile world of appearances. The natural ideal of India is not the hero who bore mankind with him and made it happy, but the Sadhu (Mubammedan fakir), the man who gives up his civil life and turns his back on his career as business man, savant or politician, as well as on all family ties, in order to wander as a beggar through the country, and to give himself up to meditation in solit- ary places. Shiva, the god, is himself the archetype of the Sadhu. Almost in a state of nudity, he wandered through the land, his body strewn with ashes, his hair unkempt, castigating himself, and often begging in vain for food. Sakyamuni became Buddha the Redeemer, as a Sadhu, and Ashoka was the greatest of Indian emperors because he bowed himself down in the dust, quitting all his splendour and devoting himself to fervid meditation. Even in the present times, only that leader can find real acclamation among the people, who has humbled himself in the dust, and by volunt- ary privation, has set a shining example to all. A deed is valid only if it is a religious one. But Buddha and Ashoka al- ready abandoned the fundamentals of Buddhism by announcing a gospel of community. The true Sadhu does not live and work for others; he wanders merely as a shadow through the realm of errors. A genuine Sadhu flees publicity, and confines his advice to a few philo- sophical commonplaces and prescriptions for meditation. His doctrine does not matter; the aim of all his endeavour is to find his pure ego. Foreigners usually see only a religious clown who dresses up as for a fair, XI and complacently exhibits his grotesque body to the crowd at popular places of pilgrimage. Earnestness and ridicule, piety and the desire to impose are close and frequently inseparable companions. Often the char- latan cannot be distinguished from the saint; everywhere the great vanity of the Indian mingles with his genuine renunciation of the world. And thus we have, in human matters as in art, the sublime by the side of the vulgar, monuments full of loftiness and greatness next door to blatant gimcrackery. The Sadhu takes his stand above the diversity of races, languages and customs. He is to be seen at the ghat (river stairway), near the temple, in the crowded lanes, in the solitudes of the forest—everywhere. From Benares to Ramaswaran on Adam’s Bridge, from the sacred Godaveri in Nasik to the shrine of Jagannath in Puri, at the religious festivals in Allahabad, Hardwar, Conjeeveram, Chidambaram, and whatever these sacred places may be called, the Sadhu ideal grips the masses who, insati- ably driven forwards, looking neither to the right nor left, feverishly aspire towards their salvation. Common to Hinduism is the doctrine of Karma, the continuity of all action; closely connected with it is the belief in the transmigration of souls. The fatalism of India maintains that the deed and the liberty thereby gained take effect only beyond the dark portals that close in our life, and then only as a link in along chain. Animals are sacred. The monkey that so often destroys the crops and isa pest to the country, must be spared: above all, the slaugther of a cow would be a sacrilege. The religious imaginings of the Hindu do not grow out of the necessities of life, but are often in direct contrast thereto. | The Hindu, otherwise so open-minded in spiritual things, is most implac- able in his attitude towards social life. | The caste system still permeates the life of the majority of Indians with unyielding consistency. Thousands of different castes which, especially the highest caste of the Brahmins, are split up into innumerable septs, XII form closed circles that are strictly segregated from one another. ‘The contact of the lowest castes, and particularly of the “untouchables”, the Parias, pollutes most of their higher-born fellow men, and they are there- fore avoided like the plague. No wonder that these numerous members of the lowest strata rescue themselves from their legal nullity by flight into the arms of Islam or Christianity. The predominence of the Brahmins, especially in the almost exclusively Hindu south, is, like the whole caste system, not based on economic dif- ferences, but on purely religious superiority, for which birth alone sets the standard. Precisely for this reason, the white Brahmin cord, whose bearer is not only a priest, but also exercises a variety of professions—in recent times frequently as officials—possesses an unshakable authority. Hinduism is not one single religion; it comprises a tropical luxuriance, in the widest sense of the word, of religious conceptions, from primitive animism and belief in spirits to the most highly developed philosophical system; from zealous theism which is only one step from Christianity, to the most flourishing polytheism and pure atheism. Although but few animists were revealed by the census, and those mostly the primitive forest tribes, the cult of personified natural phenomena still playsan important part. The adoration of the serpent, for instance, whose poison proves mortal to so many Indians, is widespread and often docu- mented in the plastic arts (p. 68). But whereas in a country like Burma the cult of nature is carried out as a kind of necessity by the side of the predominating Buddhistic religion and without any inner connection with it, Hinduism overflows its boundaries; hence the presence of those numer- ous contradictions which appear so incomprehensible to those standing outside of it. Thus the cruel goddess Kali, or Durga, often represented as a frightful gargoyle, whose caprices can only be appeased by the bloody sacrifice of animals, is actually the representative of a profound mother- worship. XII The greatest gods of modern India and the heirs of the old Veda gods are Vishnu and Shiva. Vishnu (p. 1) is the penetrator or preserver, whose powerful arm grasps the whole universe. His worship is spread particularly in the serious and manly-reticent north and makes the nearest approach to the religions of the Occident. The heroes of the two great epics of Mahabharata and Ramayana, Krishna, the divine cowherd, and Rama, the husband of the beautiful Sita, are counted as incarnations of Vishnu. Pictorial repres- entations of Krishna playing the flute are to be met with everywhere. The god’s adventures with women are represented by preference; they seem to emerge in a wallow of sexuality. On the other hand, Krishna is the herold of the sublime wisdom of the Bhagavad-Gita. Shiva is the Indian god most difficult to grasp. His symbol, the lingam, (p. 58) which is found in millions of examples in every size, in temples, by the wayside, or in the shape of an amulet, is to be seen all over India. It symbolises male fecundity. Nandi, the Bull, is Shiva’s sacred animal. Plunged for thousands of years in meditation, the god sits on his mount- ain Kailasa in the Himalayas: he wanders through the land as a Sadhu. As a rule he is represented with his wife Parvati (pp. 43, 103), or ina spirited dancing attitude (p. 304), for the god of the strictest acetism and of overflowing fecundity, is Natesa, the god of the dance. To men Shiva appears above all as destroyer, as fear-inspiring and powerful as Nature. And yet his mercy is infinite. His omnipotence 1s most sublimely repres- _ ented in the Trimurti, for here he is Rudra, the destroyer, Brahma the creator, and Vishnu the preserver, all in one person (p. 89). Innumerable are the appearances of the two chief gods, their wives and retainers. There can be no question of a closed system or separate supporters; Vishnu is commingled with his great rival; once he appears as the latter's wife. In the celebrated temple of Natesa at Chidabaram Vishnu also possesses a shrine. The Brahmins often purposely avoid giving a one-sided direction to the sanctuaries which they guard. XIV The monkey-like Hanuman, to whom in his capacity as chaste celibate exceptional powers are ascribed, and Ganesha with the elephant’s head, a son of Shiva, are very popular. The latter is the bringer of good luck, and is evoked on every possible occasion. Numerous local gods, who are mostly considered as incarnations of the principal god, animate the variegated picture and make it still more con- fusing. Moreover, incarnation explains everything.—Why should not Jesus bean incarnation of Krishna? The gods known to men are only appearances of the One and Incomprehensible. ‘Thus educated Hindus, who perform their devotions at the various sanctuaries before the most remarkable images, speak only of one God whose omnipotence and goodness consist in Hinduism, or stand above or accompany it. The Jainas can only be reckoned in an extended sense to Hinduism; they are a religious community founded by Mahavira, a contemporary of Gautama, and in many ways mentally related to him. The Tirthankaras play for the Jainas a similar part to that of the figure of the Enlightened One for the Buddhists. Although the number of worshippers 1s compara- tively small, the sect, owing to the wealth and religiosity of its members, possesses several magnificent temples which they have erected, by pret- erence, on sacred mountains. Similarly loosely attached, like the Jainas, to Hinduism, are the Szkhs who, about 1600, created in the Punjab a powerful fighting organization against caste compulsion on the one hand, and Islam on the other. Islam and Christianity came from outside; the former with extraord- inary success. But the world religion which has emerged from the lap of Hinduism itself is Buddhism, which victoriously penetrated to Ceylon and Tibet, Further India and Korea, China and Japan. In the land of its origin, however, it is dead. Even the great sanctuary of Buddha Gaya, which rises on the spot where Sakyamuni or Gautama became the En- lightened One, or Buddha, is in the hands of the Brahmins. A great deal of what is represented in the Occident as being typically yes Buddhist is Hindu common property. The personal cult of the Buddha is not contained in the original Buddhist system, but was added by later sects. That which made Buddhism a world religion and, at the same time, expatriated it from India, can hardly be explained by dogmatic definitions; for one thing because our conceptions are obscured by too many sects and systems. The incomparable affective values which were the issue have, perhaps, a social foundation. Buddha dissipated the castes; this, however, happens every time with other reforming Hindu sects. But with Buddha there arises at the same time the notion of community. Hinduism, with its immoderate individualism, could not support this. With the con- ception of community there begins at the same time history; thus there was no Indian history till the spread of Buddhism. The first great historical event in India is the reign of the Emperor Ashoka, 500 B. C. This great ruler and apostle imprinted on the country for all time its great desire for civilisation. His position in Buddhism is compared with that of St. Paul in Christianity. It is difficult to see what would have become of the dog- mas of Sakyamuni without Ashoka. With Ashoka there begins for India a period in which not only the indi- vidual takes his relations with God seriously, but also one when the community is felt to be essential and is minted into a unit by missions, edicts graven on stone, monuments and highways. Hand in hand with the religious fraternity, the monastery, arises the idea of the state. In the ruins of Buddhist India lies a world-historical tragedy: the tragedy of one of the oldest of civilised territories which subjugated in century- old struggles this hitherto unique attempt to impart a form from the soul of a people, and to create a history. In its beginnings Buddhist art avoided statues or pictures of the Enlightened One himself. Monuments in the shape of tombs or reliquary shrines were built, stupas or Dagobas, and these became more and more luxuriant in their ornamental details. On the stone posts which formed an enclosure around important sanctuaries (p. 149) scenes from the Buddha legend were depicted in Ashoka’s time, in which Buddha himself was merely indicated by a symbol. On the later XVI Sanchi stupa (pp. 112—113) all kinds of Jataka stories are told with vir- tuosity, treating of events in Gautama’s early life. It was only at the time of the Kushan dynasty (A. D. 1 and 2) that representations of the Enlight- ened One himself appeared, under Greek influence, in the foreground, and grew to that splendid symbol which soon became the common prop- erty of Hinduism. There is a convincingly simple greatness in this figure which Hinduism never attained, and probably never endeavoured to reach. Hardly had Brahmanism or Hinduism driven out the world religion, or destroyed it from the inside and thus again set up the barriers which separate the country of inexorable castes from the rest of mankind, than a powerful assault was made on India from outside. About 1000 A. D. began the fierce Muhammedan attacks from the north-west which finally led to the establishment of the second great Indian realm after that of Ashoka. Under the great Akbar (1556—1605) Muhammedan supremacy reached its zenith. Like Ashoka, Akbar was a dominating personality in the highest degree, general and statesman and, at the same time, full of a burning zeal for the work of civilisation. Just as he approached Hinduism with a broad-minded tolerance, so did he seek in architecture a synthesis between the Muhammedan-Persian and the Hindu forms. His successors, Jahangir, and particularly Sha Jahan, took the same pleasure in erecting palaces; the mosques and tombs of their time attained an elegance never to be surpassed. The shimmering marble splendour of the 'Taj Mahal (pp. 184—185) forms as perfect a monument for the beautiful empress of India as the tomb of the great Afghan Sher Shah, who foreshadowed Akbar’s deeds, forms a monument of powerful dominating rule (p. 151). The Moghul buildings, which were supplemented by finely laid-out gar- dens, are the act of a foreign volition whose social discipline and trend to unity on Indian soil had works of special fairy beauty executed by Indian hands. With the death of the intolerant Aurangzeb at the beginning of the 18th XVII century, the realm of Muhammedanism fell to pieces and with it Indo- Muhammedan civilisation. After the fall of the Moghuls various tribes fought for supremacy in Northern India. The most successful of these were the Mahrathas. But the third great union of India was already preparing, and this time 1t was to comprise the whole peninsula from the Himalayas to Adam’s Bridge, British India. British rule signifies not only the military dominion and political organ- ization of an European power, it means far-reaching influences conveyed by the ideas of the West. The movement thus engendered comprises both friends and foes of British rule in the same way, and finds particular expression in political, economic and social programmes. It is the third © of the great attempts to make the land of Hinduism into a country with a living state consciousness, a nation. The outlook would appear to be propitious, for this time it is not a question of a kingdom, but of the self- consciousness of a people. The paths are laid out: the self-evidence of unity is furthered by the press. India is still in a phase of congresses and reforms, unallayed hopes and fears. In this volume we have not taken into consideration the cultural results which may possibly issue therefrom. In the discussion of present day political and economic problems we must not, however, forget the power which Hinduism still possesses as of yore. A great religious activity, which is partly working with new means, pul- — sates throughout the country. In art, especially in painting, the old ideals are operating with regenerative force and already bearing fine fruit. Without Hinduism no Indian realm is conceivable nowadays. Will the religion of the Sadhus and the castes ever be able to support a — nation? The future of India hardly lies in social deeds: possibly her — millions will still continue to err, and be compelled by foreign hands to order her fate. India’s future lies in this eternal birth of religious ideas, in this whirl of contrasted forces before whose youthful impetuosity space, time and human forms break again and again to pieces. XVIII Hindu art, as it has formed itself unsullied by foreign influences in the Dravidian south, is, together with the results of philosophical composi- tion, the purest expression of the strength and the fate of India for those standing apart. Man is flung out of the indifference—but also out of the self-evidence of his existence, when he strides through the temples whose halls, corridors and tanks form a world of their own, whose sculptures abrogate all relations of dimension, and transform the human shape into fantastic dream-pictures. The temple towers of Madura, covered over and over with mythological figures, rise like beacons of unreality to the sky. In Southern India there are hundreds of such slender towers, the Gopurams. Further to the north, in Khajuraho, the forms are quieter, but they are multiplied here, too, and their arbitrariness is an obstacle to all notions of utility, fading away into over-rich ornamentation. The Black Pagoda of Konarak, the stones of which are dissolved in an enormous number of elastically fleeting and, at the same time, finely graded sculptures, and the Kailasa Temple in Ellora, hewn out of the rock, with all its inner rooms, towers, secondary shrines, galleries and reliefs, are phenomena which, similar to the Egyptian pyramids, cannot be valued as works of art alone, seeing that they appear to transcend all human bounds. Among the overwhelming abundance of Indian phenomena, the solitari- ness of the ruins, the turmoil of the places of pilgrimage, the symbol of Hinduism seems to detach itself in a form of inexorable greatness—Shiva, the destroyer and procreator. His limbs move in spirited dance move- ments: his countenance is gracious, but as rigid and impenetrable as Fate. The values and forces of our existence are borne along in one single pean of rhythm. Shiva, the great dancer, dances over birth and death. When the pillars crack and the world comes to an end and the whole heaven of gods sinks to nothingness, Shiva will dance his great dance, and new worlds will arise wherever he sets his merciful foot. XIX The arrangement of the illustrations corresponds to the following journeys: 1. Beginning at the extreme south, on Adam’s Bridge, some of the most important places of Dravidian civilisation and architecture were visited: Madura, with its peculiar religious life, Trichinopoly, with its romantic citadels and the extensive temple grounds of Srirangam, the somewhat sleepy Tanjore, Kumbakonam, Chidambaram, Conjeeveram, all highly sacred spots for the Indians, with mighty temples, and finally, Mavalipuram, the dwelling-place of the gods on the sea-shore, long since abandoned by Man. 2. Once again starting from the extreme south, along the south-east coast from Trivandrum through Malabar, in the shade of the coconut palms, to Tellicherry. Up the Ghats, with their dense virgin forests and over the broad, flat plateau of the Deccan of Mysore to Bengalore and Hyderabad where, side by side with Hinduism, strong Muhammadan influences are to be met with. In Golconda and Bijapur the imposing monuments of ancient Muhammadan princely power were visited. 3. Near the modern chief port of India, Bombay, to the temples and monasteries which were hewn out of the rock by the Buddhists, subsequently by the Hindus and Jainas: Karli, the finest of all Buddhist chapels, Elephanta, with its majestic Trimurti; Aurangabad, Nasik, but, above all, Ellora and Ajanta, whose caves are the most magnificent monuments of Indian art and of human culture itself. 4. In the north-east to the temple cities of Orissa: the big place of pilgrimage, Puri with the sanctuary of Jagannath, the solitary Black Pagoda of Konarak, Bhubaneswhar, the city of a thousand temples. Through Bengal, one of the most active of provinces in cultural things, with Calcutta, the biggest town and former capital of the realm. Up the Brahmaputra to Gauhati in Assam: along the powerful mountain frontier to Darjeeling, at the foot of the highest peak in the world, and on the threshold of the mysterious country of ‘Tibet. 5. In the plain of the Ganges, first of all the classical territory of Buddhism: Patna, in ancient times a powerful royal city, Buddha Gaya, the greatest sanctuary of Buddhism, and Benares with its endless pilgrimages. Up the Ganges to Allahabad, Lucknow and into the romantic Bundelkand, whose now fallen, magnificent monuments of religion and princely power lie out of the path of the ordinary tourist. 6. Agra and Delhi, the classical localities of Muhammadan rule. Agra is almost entirely under the influence of Sha Jahan; Fatepur Sikri is the splendid but unfortunate foundation of Akbar the Great; in its ruins Delhi shows the traces of all the great Muhammadan rulers of India. 7. Rajputana, the region that most nearly corresponds to our notion of mediaeval India, full of colour and proud shapes, now, as then, blazing with the splendour of princely courts. On Mount Abu and further to the west, in the peninsula of Kathiawar, some of the sacred places XX of the Jainas are to be found. Ahmedabad was once the seat of powerful Muhammadan rulers, like Hyderabad, the former capital of Sind, which, in modern times has been easily overtaken by the rising commercial town of Karachi. 8. The territory of the former Gandhara kingdom, in the extreme north-west, above all the Punjab and its old cities of Lahore and Amritsar, with Hindu-Muhammadan population; the recently excavated ruins of Taxila, the Khyber Pass, with the caravan city of Peshawar. 9. Kashmir, in the western valley of the Himalayas, which, in addition to the beauty of its magnificent mountain scenery and variegated vegetation, possesses interesting architectural monuments and the life and doings ofa peculiar mixed people. Politically India is divided into eight large provinces (Madras, Bengal, Bombay, Bihar and Orissa, United Provinces of Agra and Oudh, Punjab, Central Provinces, Burma) and five smaller administrations (Assam, North and West Frontier Provinces, Baluchistan, Rajputana Agency, Central India Agency) with British-Indian government. The states of the Indian princes, which comprise about 40 per cent of the area and 25 per cent of the total population of the Empire, are variously independent of the central government or the provincial governments and agencies. Some of the most important of the states are Hyderabad, Mysore, Travancore, Gwalior, Jaipur, Udaipur, Baroda, Jammu and Kashmir. The province of Burma belongs geographically and culturally no longer to India in the nar- row sense of the word; hence it will be treated in a special volume together with the other countries of Indo-Chinese civilisation. The Crown Colony of Ceylon, although belonging geographically to Indo-China, will likewise be added to the volume on Further India, so as not to overload the present book. My pictures from Nepal are intended for another publi- cation; the selection for “Orbis Terrarum” will appear together with Tibet. Even then I still have 5000 photographs, for Further India, which is about eight times the area of France or Germany, and lavishes an unheard-of wealth of many-coloured impressions on the visitor, wherever he turns his steps. When taking the photos, and likewise in the selection of the pictures from a very extensive material, I was guided by the same principles as | indicated in the preface to my book on “France” in this series. I have endeavoured to keep the directness of personal impressions, and at the same time to avoid photographic arbitrariness, which only too often claims to be “artistic”, letting the beauty of the country and of its monuments speak for itself. At the same time that I was trying to capture the beauty of India, I wished, likewise, to illustrate her soul. For, in the beauty of a civilisation and in the greatness of its accomplishments there les a mightier truth than in the thousand-and-one details of a transitory and often ugly worka- day world. MARTIN HURLIMANN, Dr. phil. XXI 1 LIST OF ILLUSTRATIONS VISHNU, the Preserver or Attainer. In a South Indian local shape as ““Vardaraja”’. Bronze in Madras Museum. 9—4, 6. RAMESWARAM, on an island of Orv ~) ‘‘\ dam’s Bridge” between India and Ceylon, one of the most sacred spots of the Hindus. The GreatTemple is said to have been erected by the god Rama himself when, in search of his wife Sita, he removed to Ceylon (Lanka). Ramayana Epic. 2. Street with tower gateway of the great temple. 3. Hall of Pillars of the great temple. The halls have a length of 3840 feet around the interior of the temple. The colouring is in red-gold and white. 4, Dwelling-house of a Brahmin (member of the highest or priestly caste). . Hall of Repose for pilgrims in Tiruparan- kunram near Madura. . Temple school for young Brahminsin Rames- waram. The white cord is the badge of the Brahmin caste. .In front of the rock temple of Tiruparan- kunram near Madura at the time of a reli- gious festival. 8—16. The GREAT TEMPLE of MA- DUBA, dedicated to Shiva, here called Sundareshwara, and the “‘fish-eyed’’ goddess Minakshi. The present buildings, which are XXII ee 18. 19. 20. full of fantastic life, date chiefly from the time of King Tirumala (17th cent.). 8. Street with the southern Gopuram (gate tower), about 150 feet high, of the outer city wall. The towers were once brightly painted but the colours have now faded to a yellowish shade; the outer walls are striped white and reddish. 9. Mythological figures on the south tower. . Hall of Pillars on the tank. . Brahmins in a hall. . Portico. . Central corridor of the Hall of the Thou- sand Pillars, built in the middle of the 16th century. . Pudu Mandapam, orTirumalasChoultry, a hall built by Tirumala opposite the great temple in 1625—1645. Hall ofthe Thousand Pillars. Pillars with the god Subrahmanya riding a peacock. ay 16. Unfinished gate from the street to the great temple. A temple in Madura. The tower above the Holy of Holies, In a village near Madura. Brightly painted idols of the lower castes in - a village near Trichinopoly. TRICHINOPOLY.View from the small temple which crowns the rocks of Trichino- poly of the big Shiva temple, the big tank, the Cathedral and the country. 21. 22. 23. 24. 25. 26. B7. 28. SRIRANGAM near Trichinopoly.Temple procession with elephants inside the great Vishnu temple. Srirangam, Vishnu temple. Pillar with horses in the Hall of the Thousand Pillars (16th ct.). Srirangam, Jambukeshwara temple. Tank with colonnades. Trichinopoly. The big tank with the temple rocks. TANJORE. Tower in Mahometan style in the former princely palace. Tanjore. The Brihadiswaraswmi temple, cal- led the Great Pagoda, dedicated to Shiva. Built about 1000 by Rajarajadeva Chola in the so-called Chola style. Displays south Indian architecture at its highest point. In contrast with later temples the whole is concentrated on the mighty tower over the Holy of Holies. Tanjore. The Subrahmanya temple stands within the grounds of the Great Pagoda, but dates from the 18th century. KUMBAKONAM. Street with pavilion and tower of the great Vishnu temple. g9—31. CHIDAM BARAM. The big temple a2. Bo) dedicated to the dancing Shiva or Natesa. 29. Tank with north tower. 30. Small hall of pillars near the Holy of Holies. 31. Central hall in the Hall of the Thousand Pillars. Primitive irrigation plant near Chingleput, to the south of Madras. The water-engine is worked by the man running to and fro on the beams. Paddy-fields near Chingleput. Women set- ting the seedlings. XXIII 34. 30: 56: Of Ceiling paintings in the Jain temple near Conjeeveram. Tirukali Kunram. Village to the south of Madras, with the Mount of the Holy Kites with Shiva temple. CONJEEVERAM, “the golden city”, an important place of pilgrimage, the ‘“Benares of Southern India’. Pavilion and hall of pillars in the Sri Devaraja Swami temple. Tower gateway (Gopuram) of a temple in Conjeeveram. 38—42. MAVALIPU RAM (also Mahavelli- 43. 44, pur, or Mamallapuram, &c.) on a rocky strip of land to the south of Madras. The buildings and sculptures are the oldest monuments of South Indian art and are in the so-called Pallava style (600—850). 38. Caves of the Trimurti (7th cent.). Central cell with Lingam, the extremely wide- spread symbol of Shiva in India, and pic- ture of Shiva. 39. The lake temple (8th cent.). 40. Rathas (temple) and animal figures all hewn out of the rock (7thcent.). As there are seven in all the whole of Mavalipu- ram is also called “the seven pagodas”. 41. Reliefin the rock representing Arjuna’s Penance” (7th cent.), 28 feet high. 42. Jamapuri Mandapam, the grotto of the Durga (7th cent.). South side with relief, Vishnu resting on the snake. Shiva and Parvati. South Indian bronze in Madras museum (cf. pict. 1 and 304). TRIVANDRUM, the chief town of the state of Travancore. Tank with pavilions and . chief temple. The tower of the latter is in 45. 46. Dravidian style; otherwise the big roofs are of the characteristic architecture of the Mala- bar Coast. Trivandrum. The big tank with bathing places, seen from the temple. Fishermen on the shore of Aleppy. 47 et seq. BACKWATERS and canals, natural 5d. 56. ayes 58. 59. 60. - crossbow. 61. waterways separated from the sea by dunes and containing fresh water during part of the year. On tte MALABAR COAST between Quilon and Cochin, the typical land of the coconut. 47. 48. 49. 50. Ss A sailing-boat in the backwaters. Coconut grove on the backwater canals. Boats and huts under the coconut palms. Village houses under the coconut palms. ALEPPY. Christian chapel. The Christian missions on the Malabar Coast are the oldest and most important of the kind in India. 52. Coconut grove on the Malabar Coast. 53. Family in a village of the Nayar tribe, a Dravidian caste on the Malabar Coast. 54. Vessel in the backwaters. TRICHUR. Main gate of the big temple, one of the most important buildings in the Malabar style. COCHIN, an old colonial town. Fishing on the shore. Cochin. Wooden Hindu temple. Cochin. Street in the Indian quarter. Cochin. Lane with synagogue in the old Jewish town. TELLICHERRY. Fisherman with fish On the Malabar Coast near Tellicherry. XXIV 62—67. In the mountains (WEST GHATS) 68. 69. 70: between the Malabar Coast (Tellicherry) and the southern Deccan (Mysore). 62. Jungle (virgin forest) with pepper tend-. rils. 63. 64. 65. Lake in the jungle. Caryota palms in the jungle. Boy of the Kadu or wild Kurumba tribe, a hunting and collecting forest people in Mysore and the Nilgiri mounts. 66. Jungle and river at the foot of the West Ghats. 67. A Kadu before his hut in the jungle near Mysore. SERINGAPATAM, the former capital of Mysore. Sacred tree with sacrificial stones dedicated to the snakes, to ward off the fatal consequences of snake-bite. Seringapatam. Ala Masjid (mosque). MYSORE, chief town of the state of My- sore. Goldsmith at work. 71—76. HYDERABAD in the Deccan, chief eee town of the Nizam’s Dominion, with 500,000 habitants, the fourth largest town in India. pe 72, 73. Street with bullock-dray. Female fruit-seller in the street. Hindu mendicant monk as street singer in Bangalore (Mysore). 74. In the bazaars. Flower-seller making a wreath. Flowers play a great part in Hindu cults. 75. Muhammadan in the fruit bazaar. 76. Street with the Char Minar (four towers), the Muhammadan symbol of the town, built in 1591 by Muhammad Kuli Kutb Shah. Granite blocks near Hyderabad. 78—80. GOLCONDA near Hyderabad, the chief town of the kingdom of Kutb Shahi in the 16th and 17th centuries. 78. View from the fort towards Hyderabad. 79. Royal tombs. 81—87. BIJAPUR, the “city of victory,” from 88. 89. 90. of, 92. 1489 to 1687 the chief town of the Muham- madan dynasty of the Adil Shah. 81. Gol Gumbaz, the tomb of Muhammad Adil Shah (middle of the 17th cent.). Cupola 172 ft., high: inner diameter LOT Lt. Ibrahim Rauza, tomb of Ibrahim II. Adil Shah (1580 —1626). Interior of the Jama Masjid (great mosque), 2nd half of the 17th cent. View of the town with the Gol Gumbaz 82. 83; 84. in the background. 85. Juggler in a public square. 86. Palace ruins in the citadel. 87. The Taj Baoli cisterns, built about 1620. In the cave-temple of KAR LI (2nd or 1st cent. B. C.). Buddhist chapel with Dagoba as Holy of Holies. The most important Chaitya hall of Indian cave-temples. Cave-temple of ELEPHANTA near Bom- bay (prob. 7th cent.). Trimurti (12 ft. high). Shiva as Rudra, the Destroyer (left), Brahma, the Creator (centre) and Vishnu, the Preser- ver (right). Basalt region near Aurangabad. AURANGABAD. Cave-temple No. 5.) Vihara hall (about 7th cent.). Aurangabad. Tomb of the Rabia Daurani, (1679) wife of the Emperor Aurangzeb. XXV 93. Daulatabad. Ruins of the fortification, dating back to the 15th cent. 94—105. The CAVE-TEM PLES OF ELLOBA, 4th to 10th cent., the oldest is Buddhist, the middle a Brahmin (Hindu), the youngest a Jaina group of the grottos hewn out of the same mountain slope. 94, Cave No.11, Do Thal, Buddhist. 95. Cave No.12. Tin Thal. Seated Buddha statues in the Great Hall. 96. Cave No. 10. Vishwakarma. Chaitya hall with Dagoba and Buddha statue (about 600 A. D.). Cave No.15. Das Avatara. Hindu, Hall with the steer Nandi, the sacred animal of Shiva. Statue of the Indrani in the Jain grotto Indra Sabha. Cave No. 29. Sita’s Nani or Dumar Lena. Hall. KAILASA TEMPLE (8th cent.), named after Shiva’s seat, the mountain 97. 98. Sieh 100. of Kailasa in the Himalayas. The whole, with all its details, is hewn out of the solid rock. 101. Kailasa temple. Secondary shrine in the corridor around the main temple. 102. Kailasa temple. Pedestal with elephants at the rear side of the main temple. . Kailasa temple. Reliefs in the outer gal- lery. Shiva and Parvati with the Lingam. 104. View from the caves near Nasik of the pla- teau of Bombay Deccan. 105. NASIK, celebrated place of pilgrimage for the Hindus. Bathing and ablution places on the sacred Godaveri river. 106. Buddhist cave-temple near Nasik, called Pandu Lena. Entrance to the Vihara cave, No.10 (1st cent. B. C.). 107—111. The CAVE-TEMPLE OF 12. pS ee 114. iG Pape AJANTA, Buddhist, from the 2nd cent. B. C. to the 6th cent. A. D. 107. Cave No. 1. Middle shrine of the Vihara hall with statue of Buddha. 108. Cave No. 17. Frescoes in the portico, The frescoes of Ajanta form the oldest documents and at the same time a never- surpassed zenith of Indian painting. 109. Cave No. 17. Paintings over the en- trance. 110. Interior of Cave No. 19. Chaitya hall with Dagoba and Buddha statue. Cave No. 26. Facade (veranda) of the Chaitya hall. Large stupa of SANCHI (2nd to 1st cent. B. C.), celebrated for its gateways on which a scenes from the Jatakas (Buddha legends) are depicted. The north gate. Large stupa of Sanchi. The pillars of the east gate. The temple of KO NARAK, called the Black Pagoda, built in the middle of the 13th cent. by King Narasimha. The temple, of the Vishnu type, represents the chariot of the sun-god Surya. The centre part with Mandapam (assembly hall). Konarak. Sculptures on the Black Pagoda representing a wheel of the sun chariot; below, the frieze which extends around the whole temple as socle. 116—119. PURI, in Orissa, one of the most important pilgrimage shrines in India. 116. A Sadhu and two Brahmins with fawn near the temple tank. 117. A Brahmin from Orissa. 118. The big temple, dedicated to Jagannath (Juggernaut), i. e. “Lord of the Uni- verse”, an incorporation of Vishnu. 119. Street with stalls before the temple. 120—125. BHUBANESHWARBA, former 126. 127; 128. 129. 130. 13: 152. 135: chief town of the kingdom of Orissa, an im- portant place of pilgrimage with numerous old temples which were the models fortemple building in North India. 120. A Brahmin’s house painted for the New Year. 121. The big Lingaraja temple of the 7th to 10th cent. View into the courtyard with the Mandapam. 122. Mukteshvara temple, 6th to 7th cent. 123. Rajah Rani temple. 124. A Sadhu (Hindu hermit) before his cell. 125. Girls on the way to school. Dakshineshvara near CALCUTTA. - Modern Bengali temple. In a Bengal village. Surul near Bolpur. Bengal woman at the spinning-wheel. Lady with musical instrument in Bengal. Calcutta. Tank and Hindu shrines hear the Kalighat temple. Women drawing water; and ships on the banks of the Brahmaputra. GAUHATTI in Assam. Hindu temple. Gauhati. Bathing place and temple door on the Brahmaputra. 134—143. DARJEELING, a mountain sum- mer resort established by the English in 1835. Summer seat of the Bengal Govern- ment, at the foot of the Himalayas and near the frontiers of Sikkim, Bhutan, Nepal and Tibet. 134, Houses in the fog. 135. Lepcha girl at the market. 136. The big Sunday market. | 137. Tea plantations near Darjeeling. 138. Stupa (Buddhist sanctuary). 139. 140. Lamas (Tibetan priests) at the entrance 2 View of the Himalayas. to the Ghoom monastery. 4? 144. 145. 141. A lama in the Ghoom monastery. 142. Young Tibetan monk with prayer-mill. 143. Young Tibetan woman. Near PATNA, the chief town of Bihar and Orissa. Poor farmer before his hut. Patna. Boy near a Hindu altar with Sha- lagrama stones, a kind of lingam, which is to be found in orthodox houses as a bringer of good luck. 146—150. BUDDHA GAYA near the mo- £51: dern town of Gaya, the spot on which Sakya- muni or Gautama, sitting under a fig-tree, received enlightenment (bodhi) by which he was transformed into Buddha, i. e. the enlightened one. 146. The big Buddha temple. 147. Entrance to the Buddha temple. 148. Pilgrims before a Buddha statue, read- ing the holy writings. 149. Pillars of the old pre-Christian stone enclosure which surrounds the temple. Behind is the garden with donated stupas. 150. On the road between Gaya and Buddha Gaya. SASARAM. Tomb of the Afghanistan ruler Sher Shah (ob. 1545), one of the greatest conquerors of India. 152—159. BENARES, on the banks of the Ganges, the most important place of pilgri- mage of the Hindus. About one million pil- grims come here yearly to bathe in the sacred Ganges. 152. Bank of the Ganges with the mosque which Emperor Aurangzeb had built in place of a Hindu temple. 160. Rows 162. 165. 164. 165, 166. 107. 153. Ghats (gates, bathing-places) and pa- laces on the Ganges. , 154. Sadhus taking a rest. 155. Pilgrims at the Ghat. 156. Burningacorpseon the Pari Jalsai Ghat. 157. Ghats. 158. Praying pilgrims. 159. A Sadhu. SARNATH near Benares, the spot where Buddha preached his first great sermon “in the zoological garden’’. In the foreground the ruins of the monastery; behind them the Dhamekh stupa. Lion capitals of a pillar erected by Emperor Ashoka (middle of the 3rd cent. B, C.). Mu- seum in Sarnath. ALLAHABAD at the confluence of the Ganges and the Jumna, one of the most sacred spots in India, to which a big yearly pilgrimage, Magh Mela, is made. Mendicant monk at the edge of the road, giving his blessing. Allahabad. At the walls of the fort at the time of the big pilgrimage. LUCKNOW, in the 18th and 19th cent. the capital of Oudh. During the Indian Mu- tiny of 1857 the scene of violent fighting. Ruins in the fort. Lucknow. Big Imambara mosque (end of the 18th cent.). In the townlet of Barwa Sagar (Bundelkand). Men at play. Dwelling-houses in a village in Bundelkand. 168—170. KHAJU RAH O in the state of Cha- XXVII tarpur, former residence of the Chandela kings, with three important groups of Shiva, 7% Vishnu and Jaina temples of the 10th to the 11th cent. 168. Kandarya (Shiva) temple. 169. Shrine of the temple of the Sun-god Surya. 170. Pavilions in a temple. Dwelling-house in the townlet of Mau Rani- pur (Bundelkand). 172—176. URCHA, former chief locality of the ih: foremost principality in Bundelkand, with important buildings and ruins from the 17th cent. 172. Chaturbhuy temple. 173. Courtyard of a palace. 174. Northern part of the princely palace. 175. Southern part of the princely palace. 176. Wandering people camping. DATIA. The prince’s palace, to-day aban- doned. 178—183. GWALIOR, residential town of the 184. Maharajah of Gwalior. 178. Jaina statues in the Arwahi-Talam rock temple. 179. Ascent to the citadel with the man Singh palace. 180. The Telika Mandir temple (10th to 11th cent.). 181. Ascent to the citadel. 182. Hall in the Man Singh palace. 183. Stone lattice-work in the tomb of Mu- hammad Ghau (16th cent.). The TAJ MAHAL in AGRA, the tomb which Emperor Shah Jahan had built for his favourite wife, Mumtaz-i-Mahal. Built in 1630—1648 in white marble. 185. Interior of the Taj Mahal. Marble trellis around the cenotaph of Mumtaz Mahal (centre) and Shah Jahah (left, hidden). 186—190. The FORT OF AGRA, residence 191, of the Moghul emperors Akbar, Jahangir and Shah Jahan in the 16th and 17th centuries. 186. Pavilion in Shah Jahan’s palace with view of the Taj Mahal. 187. The Anguri Bagh garden with the Khas Mahal palace. 188. Interior of the Moti Masjid or Pearl Mosque, built in white marble by Shah Jahan in 1646—1653. 189. Moti Masjid. View of the courtyard from the interior. 190. Pavilion Sam-mam Burj. Agra. Cenotaph in the tomb of the Itimad- ud-Daula, built 1622—1628. . 192. SIKANDRA near Agra. Pavilions on the sepulchre of Akbar (completed in 161 3). The Hindu-Muhammadan mixed form is charac- teristic of the buildings of this emperor. 193—196. FATEHPUR SIKRI near Agra, XXVIII the residence of Akbar the Great, established in 1569 but abandoned in 1602 already, before its completion. Built almost wholly of red sandstone. 193. House of the Rajah Birbal. 194. Centre pillars in the Diwan-i-Khas, the hall where the tolerant ruler conducted religious discussions. 195. Interior of the Jama Masjid (Great Mosque). 196. In the modern village of Fatehpur Sikri. On the heights the triumphal arch. Baland Darwaza. 197—207. DELH Ly for centuries the residence of the Muhammadan rulers of North India, since 1911 capital of the British Indian Empire. The modern town, the various lo- calities of old Delhi and the rising new Delhi cover an area of about 12 miles long and 8 miles broad. 197—200. The FORT OF DELHI, built from 202. 208. 1628 to 1658 in red sandstone and white marble by Shah Jahai, who removed his resi- dence from Agra to here. 197. 198. Throne in the public audience hall of Delhi gate. the Diwan-i-Am. 199. Marble windows in the residential pa- lace of Khas Mahal. 200. Diwan-i-Khas, private audience hall. 201. Delhi, Jama Masjid (Great Mosque), built from 1644—1658, at the hour of prayer. OLD DELHI. At the walls of the Tugh- lakabad fortification, built in the 14th cent. by Ghiyas-ud-din Tighlak. 203. Old Delhi. Tomb of Isa Khan (1545) 204. Old Delhi. Tomb of Humayun, erected by his son Akbar. Old Delhi. Lalkot. Hall of pillars with HinducolumnsintheKuwwat-ul-Islam 205. mosque. Old Delhi, Lalkot. The tower of vic- tory Kuth Minar, begun at the com- 206. mencement of the 13th cent. by Kuth- ud-Din, 232 ft. high. Old Delhi, Lalkot. The Iron Pillar in the Kuwwat-ul-Islam mosque (4th cent. 2). Behind is the Kutb Minar. 207. BRINDABAN, a place of pilgrimage connected with the Krishna legend. The so- XXIX 209. 910. B11: 212. ZS. called red temple, dedicated to Gobind Deo, i. e. the divine cowherd (Krishna-Vishnu), built in 1590. GOBARDHAN, a place of pilgrimage connected with the Krishna cult. At the tank. Gobardhan. The tombs of the princes of Bharatpur. DEKEG. Entrance to the fort. Deeg. Small horse-cart (tongas). Deeg. The palace of Suraj Mall, prince of Bharatpur. 18th cent. 214—221. JAIPUR, chief town of the state of the same name, the most important town in Rajputana, with 120,000 inhabitants. Laid out in the ist half of the 18th cent. by Maharadjah Jai Sing II. after the classical rules of Indian town-building. 214. Town with temple portico. In the rear on the heights a fortified castle. 215. Dyers drying shawls. 216. Hawa Mahal, the palace of the winds. 217. Building in the portico of the Mahara- jah’s palace. 218, 219. Astronomical instruments in the Observatory laid out by Jai Sing II., the prominent ruler and astronomer (1718 to 1734). 220. An old Rajput. 221. Boy with receptacle. 299—225. AMBER, the former residence of the princes of Jaipur. 229. Street. In the background thecity wall. 223, A garden pavilion. On the heights the princely castle. 224. Pavilion of the Thakurji (Vishnu) temple. 225. Gateway of the Thakurji temple. 226—231. AJMER, seat of the British agents 24.0. The Maharanah’s palace. for Rajputana. 241. View from the palace on the artificial 226. Mosque Arhai-din-kha-Jhonpra, about Pichola lake. 1200, originally a Hindu temple. 242. View from the palace of its porticoes 227. Fakir (Muhammadan hermit) before and the town. the mosque. 243. Rajputs with their weapons 228. Lane. 244. On the steps of Juggernaut’s temple. 229. Gate of the Muhammadan sanctuary of 245. Street with horsemen. Dargah Kwaja Sahib, tomb of the saint 246. Street banker. Muin-ud-din-Chishti (ob. 1235). 24.7, A Rajput. 230. View of the town. 231. Marble pavilions of Shah Jahan on the 248—252. MOUNT ABU (hill of wisdom), a sre tele eet G, sacred mountain of the Jainas. 248. Dilwara-Marbleceiling of the Nemnath temple (13th cent.). 249, Dilwara. Hall of the Adinath temple (11th cent., rest. 14th cent.). Like the Nemnath temple, of white marble. 250. Dilwara. Side chapel in the Nemnath temple. 232—235. PUSHKAR, Hindu place of pilgri- mage near Ajmer. 232. Pilgrim’ houses. 233. The holy lake with temple and bathing places. 234. The only big temple in India dedicated to Brahma. D456 A Sadho withthe Gipod ae chee 251. Dilwara. Ceiling of a side chapel in the Adinath temple. 236—239. CHITORGARH, or Chitor. 252. View from the heights of the Achilgarh Fortification with numerous ruins, former temple. residence of the princes of Udaipur (13th to 16th cent.). 253. The townlet of Sihor on the peninsula. 236. The Kirti or Jaya Stambha tower of vic- 264, 255. PALITANA. Jaina temple on te tory, built by Kumbha Rana (1442 to 144.9) of yellowish marble. sacred mt. Satrunjavya in Kathiawar. 256. Jain monk in meditation. 237. The tower of fame, Kirti Stambha, prob- 257. Nuns in the new Jain temple of Ahmene- ably of the 12th cent., dedicated to aavads Tirthankara Adinath. Lower part with Jaina sculptures. 258—259. AHMEDABAD Town with 274,000 inhabitants, in the Pre- sidency of Bombay; had its most flourishing 238. City walls and palace. _ 239. In the village of Chitor at the foot of the rocky citadel. Men transacting busi- times under Mohammedan rulers in the ness. 17th century. 240—247. UDAIPUR, residence of the Maha- 258. House with wood-carvings. ranah of Mewar or Udaipur, of the oldest 259. Jama Masjid (Great Mosque), built in princely line of Rajputana. 1424 by Sultan Ahmad. XXX 260—263. HYDERABAD-SIND. The mo- dern town (82,000 inhabitants) was laid out in 1678 by Ghulam Shah Kalhora as capital of the united kingdom of Sind. 260. Royal tomb with variegated porcelan inlays. 261. Houses with wind-catchers. 262. View from the fort of the town with its wind-catchers. 263. Jeweller in his shop. 264—266. AMRITSAR, town with 160,000 267. 268. 269. 270. 271. 972. inhabitants in the Punjab, known as capital of the religious community of the Sikhs (re- lated to Hinduism) founded about 1500. 264. The golden temple, the chief sanctuary of the Sikhs. 265. Houses onthetank ofthe golden temple. 266. School near the golden temple. LAHORE, chief town of the Punjab (200,000 inhabitants). View from a minaret of the roofs of the town. Shahdara near Lahore. Tomb of the emperor Jahangir (Ob. 1627). Lotos pond in the Shalamar garden near Lahore. Bad lands in the Punjab, near Rawalpindi. TAXILA, an important town in the first centuries before and after Christ. The ex- tensive ruined fields with monuments of Graeco-Buddhist art were only recently ex- cavated. Ruined spot with the foundation walls of a temple. Buddha statue in Taxila. 273 —280. PESHAWAR, 100,000 inhabitants, chief town of the North-West Frontier Pro- XXXI vince, important caravan town for traffic with Afghanistan. 273. Muhammadan mendicant monk (fakir) with alms-bowl. 274. ES: 276. O77. 278. In the bazaar. Copper and brass goods. In the bazaar. Pottery. In the bazaar. A cloth-dealer. In the bazaar. An old dealer. In the market-place. Juggler praising a snake remedy. 279. 280. With the street scribe. In a caravansary. 280—284. The KH YBER PASS, highly im- 285. 286. portant strategic road fortrafic goods between India and Afghanistan. 281. Caravan. 282. Fortified village of the warlike tribe of the Afridi. 283. Camel caravan on the way to Kabul. 284. Landscape. JAMMU, winter residence of the Maha- rajah of Jammu and Kashmir. Modern Hin- du temple. Valley with paddy-fields between Jammu and Kashmir. 287—303. KASH MIR, a fertile valley in the _west of the Himalayas, called the “Indian Switzerland” on account ofits natural beau- ties. 287. View from the Banihal pass to the Kashmir valley with paddy-fields. 288. 289. Blooming lilies and avenue. 290. Paddy-fields under water. 291. Farmhouses. 292. In the Liddar valley. Village with mo- nastery on the heights. On the Banihal pass. 293. Temple of Pandrenthan near Srinagar, — : built in 900 and dedicated to Shiva. = 294. Avenue near Islamabad. the Moght | re ; Sse S01 The Moghul gard a” 295. SRINAGAR, the chief town of Kash- _ near Srinagar, laid ow mir and summer residence of the Ma- 302. On the Banihal harajah. Temple and houses on the ae the Hin at river Jhelum. . 303. On the : 296. Srinagar. Boats, houses and mosque on . . et the Jhelum. — 304. Natesa, the dancing Sh 297. Boats on a canal near Srinagar. bronce in the Madras a! i. = | eo ee Achilgarh (Mount Abu) 252 Agra 184—192 Ahmedabad 257—259 Ajanta 107—111 Ajmer 226—231 Aleppy 46, 51 Allahabad 162, 163 Alt Delhi 202—207 Amber 229—2925 Amritsar 264—266 Aurangabad 90—92 Bangalore 73 Banihal-Pass 287, 288, 302 Barwa Sagar 166 Benares 152—159 Bhubaneshvar 120—125 Bijapur 81—87 Bolpur 127 Brahmaputra toto Brindaban 208 Buddha Gaya 146—150 Calcutta 130 Chidambaram 29—31 Chingleput 32, 33 Chitorgarh 236—239 Gochin 56—59 Conjiveram 34, 36, 37 Dal -See 3503 Darjeeling 154—143 ALPHABETICAL LIST Dakshineshvara (Kalkutta) 126 Datia 177 Daulatabad 93 Delhi 197—207 Deeg 211-215 Dilwara (Mount Abu) 248—251 Elephanta (Bombay) 89 Ellora 94—103 Fatehpur Sikri 193—196 Gauhati 132, 133 Ghom (Darjeeling) 140, 141 Gobardhan 209—210 Golkonda 78—80 Gwalior 178—183 Hyderabad - Deccan 7d (2-04-60 Hyderabad-Sind 260—263 Jaipur 214—221 Jammu 285 Islamabad 294 Karli 88 Khyber- Pass 281—284. Khajuraho 168—170 Konarak 114, 115 Kumbakonam 28 XXXII Lahore 267—269 eter: 7 Liddar-Tal 292 Lucknow 164, 165 " Satrunjaya 254, 255 ; Madras 1, 43, 304 a 68, 69 Madura 8—18 dara (Lahore). 268 Sihor 253 Mau Ranipur 171 Mavalipuram 38—42 Mount Abu 248—252 - Sikandra (Agra). 192 ‘Srinagar 295—301 Srirangam oe anes as Mysore 70 ye Surul 127 as Nasik 104—106 Tonjore 26-27 + Taxtla 271,272 0 sre Palitana 254, 255 __‘Tellicherry 60, 61 Pandrenthan 293 ; Tirukali Kunram 35 cy , Patna 144, 145 Tiruparankunram 5,7 Peshawar 273—280 | Trichinopoly_ 49).25, : Puri 116—119 Trichur 55° ; Pushkar 232—235 Trivandrum 44, o Rameswaram 2—4, 6 sep Rawalpindi 270 par: PRINTED IN SWITZERLAND BY PRETZ BROS. a abe z Ic 70° 80° Le 7 J Bly pa p KAS HMI shawur oSrinagar AFGHANISTAN [5 a eas Y oJam nut Taxila Lahore o c#mritsar 4 R. “ ? \ \, Brahm oDelhi Brindabar Dig oo Gobardhu ae oAgra ° Fatehpur - Sikri Jaipur ey No ° fice Gwalior'o Datiavo Ajanta. ok llora ~ geeIO 7 Mikiverest ~ ~S1K? / jKIM L oes oLucknow Cee ahabad SAG o PRenares obaye I oA rch Bhubaneshvaro Bg DP url ate Nast Golcondis ofijapur Bangalore o o Mysore oTellicherry VA ; °° Conjeeveram olyderabad favalipuram Miocene A 9 Cludambaramn Kiunbokonan— a als pe Trichinop alyo He eae Cochare 9) —Srivandrums Madura £— | O Th (ef PS WU AT ae eae Vishnu, der Erhalter Vishnu the Preserver Vichnou, le Conservateur Vishnu, il Conservatore o1duay, URIN Jop ejl1in} vyszod 9 VIA “WeIeMSOUTeYy a[duiay, yory oy} JO AVMO]VY) IAMOT, YIM Jool}]g “ULIBMSONeY e{dure} puvis np oprureidd v [reyiod yo ony ‘weiemsomery sjedue J, UdSSO1r) Sop WAN)LOT, JIU OSSBIIG “WRIVMSOUIVY N olduieay, URIX) JOP OJVUUOIOD “WeRIeMSeULY e[duay, }eIH OY} FO SALT[I[g JO [[eY “Weiemsouey \ a « an i bal a A | m a FS 2 aA ~ a a S\ Bret 3 / ATE tg e[duia} puvis np opeuuojoy ‘meivMsomey sjeduiay, uassor1y sop aye Lo [Toy zi Fi MCUCMTE Me d Weie MSOUeY SPURS TE 4% Le ae . Rameswaram. Dwelling of a Brahmin Rameswaram. Wohnhaus eines Brahmanen Rameswaram. Demeure d'un brahmane Rameswaram. Casa d’abitazione di un bramino einpeyy ossord werunyuviednayy, e turisetjed 1 s0d osodti Ip ow sImMopey, op sead wesunyuerednaty, ve ‘sutsoped soy inod sodei op ner einpey{ toq werunyuriednity, Ul Jos[iq Inj ejeqysey vinpey Ivou weiunyuerednity, UL SWIIS[Ig of soy Jo [[@H Rameswaram. Tempelschule Rameswaram. Ecole dans le temple Rameswaram. Temple School Rameswaram. Scuola del Tempio Before the Rock Temple of Tiruparankunram Vor dem Felsentempel Tiruparankunram bei Madura. near Madura Devant le temple de Tiruparankunram, Davanti al Tempio della rupe di Tiruparankunram prés de Madoura presso Madura Madura. Siidturm des Grossen Tempels Madura. South Tower of the Great Temple Madoura, Pyramide méridionale du grand temple Madura. Porta del Sud del Gran Tempio outh Tower of the S Great Temple Images on the Madura. Madura. Gotterfiguren am Siidturm des Grossen Tempels Sud sulla Porta del gure Fi Madura. dionale éri , pyramide m ? x: Madoura. Figures de dieu Gran Tempio del du grand temple Madura. Grosser Tempel. Pfeilerhalle am Teich Madura. Great Temple. Hall of Pillars at the Tank Madoura. Grand temple. Colonnade vers le bassin Madura. Gran Tempio. Colonnato verso lo stagno 10 Madura. Great Temple. Madura. Grosser Tempel. Brahmanen in einer Halle Brahmins in one of the Halls Madoura. Grand temple. Brahmanes dans un temple Madura. Bramini in un atrio del Gran Tempio iA tice Resor eng 4 ] Se od aa sear ~ 12 Madura. Portico of the Great Temple Madura. Grosser Tempel. Vorhalle Madura. Atrio del Gran Tempio Madoura. Grand temple. Parvis Taysvpid o][lu lop Ofsje/T “eanpeyyy sIe][iq puvsnoyy, ey} Jo Tey “e[dmay, ywery “‘eBINpeyL SoUU0[OO O[[It sep a[[eg ‘e[duro} puviy, “VINOpr]y olyeysopteydpussney, Jeduay, lessor “einpeyl Le) FR FPR SE PR, SLE ES Ce ead Madura. Pudu Mandapam, Madura. Pudu Mandapam. Hall opposite the Halle gegeniiber dem Grossen Tempel Great Temple Madoura. Pudu Mandapam, halle faisant face Madura, Pudu Mandapam. Atrio prospiciente { au grand temple il Gran Tempio rae 14 ? oe Madura. Great Temple. Subrahmanya Statue in the Hall of the Thousand Pillars Madura. Grosser Tempel Subrahmanya-Statue in der Tausendpfeilerhalle ) Madoura. Grand temple; statue de Subrahmanya Madura. Gran Tempio. Statua di Subrahmanya dans la salle des mille colonnes nell’atrio dei mille pilastri 16 Madura. Strassendurchgang zum Grossen Tempel Madoura. Rue conduisant au grand temple 16 * + & ' e hy i Madura. Pathway to the Great Temple Madura. Via al Gran Tempio ABS bite fat Cate Ein Tempel in Madura A Temple in Madura Un temple & Madoura Tempio a Madura Ty vanpep ossoid O1sse][tA BINPVL Iv9u VSe{[TA v UT oe a te og eInopey ep seid ‘eSxi[la un suvc einpep 10q Flog] weule Uy 18 o* * 19 Ec Teg Village Idols near Trichinopoly Dorfgétter bei Trichinopoly Idoli in un villaggio presso Trichinopoli Idoles d’un village, prés de Trichinopoli adna vyjep ordmoay, yep eystA ‘todouryorsy, ajdwuay, Yooy oy} wory Mot, ‘Apodoutyorry, Ineyneyq ef ins o{dure} yyW0d np estad ana ‘1yodouryortsy jodmajuesjo,q toa yorqsny “Ajodouryorsy, 20 o1dway, Jou suoTsso001g uoIsse00r1g ofduaey, ‘wes TUIRSUR UBIIIG Zu ItIG UOISssI00Ig “WRSULITI uotssezoidjodmay, ‘WesuBilig N RR ee, ag ee nS net SN on cl are) CNS a OS las angam. Vishnu Temple. Pillars in the Hall of the Thousand Pillars Srirangam. Tempio di Vishnu Particolare nell’atrio dei mille pilastri Srir 22 Srirangam. Temple de Vichnou; piliers de la salle des mille colonnes Srirangam, Vishnu-Tempel. Pfeiler an der Tausendpfeilerhalle Srirangam. Jambukeshwara Temple. Srirangam., Jambukeshwara-Tempel. Teich mit Pfeilergangen Tank with Colonnades Srirangam. Temple de Jambukeshwara, Srirangam. Tempio di Jambukeshwara bassin et colonnades Stagno con porticato EES HERMES OEE OY fe Looe Trichinopoly. Teich und Fels mit Tempel Trichinopoly. Tank and Rock with Temple Trichinopoli. Bassin, rocher et temple Trichinopoli. Stagno e rupe con tempio De te Tanjore. Turm im Palast Tandjor. Tour dans le palais Tanjore. Tower in the Palace Tanjore. Torre nel palazzo f teense 96 Tanjore. Grosse Pagode Tandjor. La Grande Pagode D> BE eg hee 5 Se. Tanjore. Great Pagoda Tanjore. La Grande Pagoda we a = Tanjore. Subrahmanya Temple of the 7 te Tanjore. Subrahmanya - Tempel der Grossen Pagode Great Pagoda Tanjore. Tempio di Subrahmanya Tandjor. Temple de Subrahmanya, nella Grande Pagoda dans la Grande Pagode bo NX og The Cikig fy Li Kumbakonam. Strasse mit Pavillon und Turm des grossen Vishnu - Tempels Kumbakonam. Rue, pavillon et pyramide du grand temple de Vichnou to ee) Kumbakonam. Street with Pavilion and Tower of the Great Vishnu Temple Kumbakonam. Via con padiglione e torre del Gran Tempio di Vishnu Chidambaram. Shiva Temple. Tank with North Tower Chidambaram, Shiva-Tempel. Teich mit Nordturm Chidambaram. Tempio di Siva. Stagno e Torre Chidambaram. Temple de Siva; bassin et pyramide del Nord septentrionale bo ie) ooljtog “BATg Ip orduay, ‘wereqmepry9 epeuuo[oD ‘vag op e[duay, ‘werequieplyO SIeT[ig Jo [ey ‘o[dwey, earyg ‘wWerequepryg o[[eysepteyg "Jodwmay,-valyg ‘merequivpryO & & & to meee it 5 Rivers Waliahpe 11 Hall in the Hall and Pillars c C Centi > Chidambaram. Shiva Temple Chidambaram. Shiva-Tempel. Mittelhalle in der Ss of the Thou Tausendpfeilerhalle ’atrio avata centrale nell 1ram. Tempio di Siva. Né vinb: € Chid Chidambaram. Nef centrale de la salle dei mille pilastri mille colonnes ct , de Bewdasserungsanlage bei Chingleput Irrigation Plant near Chingleput Dispositif pour lirrigation pres de Chingleput Impianto per lirrigazione presso Chingleput 32 inde[suryg yndea[sury9 I OSSo OU I sp[et id o1e I sty Appe d } ndalsuryg ep seid sorgizry jndersuryg leq Ieplesstey el ee Se Se coat anna i A et ee mr tA Spee IS ey Oa FR roe ory an x ™ ~~ ~ ™ ~ ~ ‘ ~ Fr ~ ~ aa ~ ~ a ~ ~ ~ 4,,t! Deckenmalerei im Jain-Tempel bei Conjiveram Plafond peint d’un temple djaino pres de Conjeveram os Br Ee oe es tr Ceiling Paintings in the Jain Temple near Conjeeveram Dipinti nella volta del Tempio di Giaino presso Conjiveram 34 Tear + J Se ] POT! ~ Tirukali Kunram. Berg mit Tempel Tirukali Kunram. Mountain with Temple Tirukali Kunram:; montagne et temple Tirukali Kunram, Montagna con tempio Conjiveram, Sri Devaraja Swami Tempel. Pavillon und Siulenhalle Conjeveram. Temple de Sri Devaraja Swami; pavillon et colonnade couverte Conjeeveram. Sri Devaraja Temple. Pavilion and Hall of Pillars Conjiveram. Tempio di Sri Devaraja Swami Padiglione e atrio 36 AS qo5\8 + ey ven om 44 3 % a d ne ve Mavalipuram, Héhle der Trimurti. Schrein Mavalipuram. Caves of the Trimurti. Shrine with sa pe mit Lingam und Shiva - Statue. Lingam and Shiva Statues Mavalipouram. Grotte du Trimourti. Niche avec Mawalipuram. Grotta della Trimurti (Trinita) ; i «linga> et statue de Siva Niechie con linga e statua di Siva oe 38 3 o1dwey, ‘weind [eae Jou VI ep psog nv ofdway, ‘weimodleav OS] [ep Of 2nd WwW q L

tO é Ay. ates WPT = — et eae BR aS ees TY, we ahs a mee Ve SI REIS ES Ng BE en ene na AS Se ee ee ([euIUe Ip eInSty o seyjeYy ‘wWeaindiyjemeyy seinSiq Jewluy pure (oe[dwoy, yooy) seyjey ‘weindrpeary = eae SES Se ls Pal a ee Te Rae Se ee a ae ee ie a a ae, xXnvUIUL p SoINST yo (soy}tjouou sejdme}) seyiey ‘wWeimodryeaepy UsINSIjIely, pun (jodwejuesje,y) seyyey “weindrearpy 4-0 () odna vyfou OAST[TY TUVINATTUMET B) 2) “TpPAYVTY a) aUNSR] o[[NS BlVA B OT[E}}eg “Teqe[e Ip vVISop aUNSV] Bl INS IoI[loA “Ieqe[eW IP 20) W UdsdSpURIIG UIP UL JOOg[asSeg ‘oJsNyieqelep SIOJVMYOVG IY} WO PVOG-SUI[IVg "jsvVog IeVqey[e 48 Malabar Coast. Coconut groves on the canals in the backwaters Malabarkiiste. Kokoshaine an den Strandkandlen Costa di Malabar. Boschetto di coechi su d’un canale delle lagune Céte de Malabar. Bois de cocotiers et canal aunSe] oljep Teueo len “reqe[ey Ip eso s[euvo JayeMyouq oy} Ul “jsBVoH 1Vqeyey ue|[Ru jeueg “reqe[ey, ep 9300 eypuvijg uep UT “ajsnyse qe le 4.9 ——— 09009 Ip owed o}0s ayatsnd oseD “reqey[e Ip eISOD su[eg JNWOD0D JopuN sesnoy oSeI[IA “JsvoH Iequ[ep | 5 st * ~~ $191}0009 Sop SNOs VSLI[IA UN,p SUOSTRPT “TeGe[eAL PP 2390 uomjedsoyoy Iojun rosneyjsiog ‘esnyreqe[eyy 50 eueystao eyjoddeg ‘tddery jedeyo ueystayg Addoly auuerjeayo opfedeyQ ‘tddel[y atjodey eystpystayg “Addaty oy! 4* Coconut Grove on the Malabar Coast Kokoshain an der Malabarkiiste Bois de cocotiers sur la céte de Malabar Boschetto di palme di cocco sulla costa di Malabar % Liha Miia ORDA ARN fac 7} . a HTN Ke eT SHEN L AS Malabarkiiste. Nayar- Familie Malabar Coast. Nayar Family Cote de Malabar. Famille Nayar Costa di Malabar. Famiglia Nayar Orv N aUNS] I[[oU OOTIVO Vp VOIR “TeQRILIT Ip BjISOD IOJVMYOVG OY} UL JVOG-Surpieg ysevog Ieqey{eyT oUNSR] BT Ins nvojyVEg “reqe{LyT op 2309 WsdSpURIIG Usp Ul JJMps}oVry “ojsmyreqeylepy bh Bae ™ { } a ' é ie i " 5D i y a wll | 4 a Main Gate of the Great Temple Trichinopoly. Haupttor des Grossen Tempels Trichur. ran Tempio ~ > Trichur. Porta principale del ¢ Portail principal du grand temple Trichur. uIqo0D Ip e}so00 ens vosed ep luSIpig ySBOD UIYIOD oy} UO Bulysig hie UIyD0D B ‘e109 VI Ins ol1eYoeg UTTIOD UOA 9puRIig We Teles y ZI hi 3 Loe be Ag POL Mame He" ie ulyoog & put otdumay, ulyo0g B nopury e[duey, ulyoog ut jedwoynpuly ) ut of dure J L purty utqvO Ww x. ote” same a aileae te Cochin. Strasse im indischen Viertel Cochin, rue du quartier hindou 1 til sigs 4 | a) | Wil Ne ell Ibe Cochin. Street in the Indian Quarter Cochin. Via nel quartiere indu Se ee Cochin. Lane with Synagogue in the Old Cochin. Gasse mit Synagoge in der alten Judenstadt Jewish City Cochin; ruelle et synagogue dans la vieille Cochin. Vicolo con sinagoga nel vecchio quartiere ville juive degli Ebrei Tellicherry. Fischer mit Fischarmbrust Tellitcheri. Pécheur avee son arbaléte 60 Tellicherry. Fisher with fishing crossbow Tellicherry, Pescatore con balestra On the Malabar Coast near Tellicherry An der Malabarkiiste bei Tellicherry Céte de Malabar & Tellitcheri Sulla costa di Malabar presso Tellicherry 61 eee gle with Pepper Tendrils in the Western Ghats Jun anken in den Westghats fferr gel mit Pfe Dsehun Giungla con piante di pepe nei ghati occidentali hats» estg a jungle des «W ans | Poivriers d 62 Lake in the Western Ghats Jungle See im Dschungel der Westghats Lae dans la jungle des «Westghats» Lago nella giungla dei ghati occidentali Dschungel in den Westghats. Karyota-Palme Jungle in the Western Ghats. Caryota Palm Jungle dans les «Westghats». Palmier Karyota Giungla nei ghati occidentali. Palma karyota pee ioraeds oo oa acne wa etd Kadu-Knabe im Dschungel bei Mysore Kadu Boy in the Jungle near Mysore Jeune garcon Kadu, dans la jungle prés de Mysore Piccolo Kadt nella giungla presso Mysore 65 I[ejuaeprlooo yeYys) lop Ipetd re suNly o v[sunty «s}8Yy3}s9\\> Sop potd ne s1gIAlI jo a[sune s]eyy) UI9}Se MA 9Y} JO JOOg oY} Ye JOATY puv o[sune s}eySjse A, Joep ossng wie ssnjq pun jaSunyosq 66 er1osdyy ossoid vpsunts e[jou euuedeo ens vie TuvAep Npey e10shf{ IvoU a[SuNL oY} UI INFT SITY sLOJoq npey V (e10ssy{ op seid o[sunt) o}}ny vs jUBAOp Npey UL) ai1oshw taq Jesunyos] WI 9}IN]{ Joules 10A npey UG 67 5* tyuedaies lop orjold o O0Rs OL0gTy ‘WeyedesulIeg sjuedies xne segrovsuo0o sorzeId oeav 910¥s aIqiy ‘wrejedesuti0g Souojs-oYVUg YIM sory, porovg weyedesutsg UsUTE|suUNSULYOS jIUL Wneg IoStpley ‘wmeyedeSutszeg 68 (voyosour) ploseyy eTy ‘wejedesuttiog (onbsop) piiseyy ery “wejedesutteg (sonbsoy) piipsey, eTy wejyedesutsog (eoyosop,) prise ely ‘mreyedesulleg 69 OIOART [8B BOTJOIQ ‘eL0SA YIOM ye YYUISployH ‘e10sAW [TeAvI} NY oIAQTIQ “(IMOsLep,) 910s ATV yloqry Joep 1eq polwmyospjoy ‘(ansrey_) or0sAyy 70 ION ep OFIT} OLIVO 9 VIA “URddIC-peqvioplVy eL Avrp-yooy[ng YUM Joorjg “WeRodeq-peqeiepAT] sjnMq eB Ieyo jo ony ‘(UeYYo™ Np) peqeieprey v UsIIVyUISyOO PU sssvijg “URT Ye] - peqeioprey] eal 2 as ee Se ew = ee a ae See Haiderabad- Dekhan. Friichteverkauferin Hyderabad-Deccan. Female Fruitseller auf der Strasse in the Street Haidarabad. Marchande de fruits Haiderabad-Deccan. Fruttivendola 72 Bangalore. Hindu- Bettelménch als Strassensanger Bangalore. Hindu Mendicant Monk as Street Singer Bangalore. Moine mendiant hindou Bangalore. Monaco indi questuante che canta per le strade Haiderabad-Dekhan. Blumenhandler beim Aufreihen einer Blumenkette Haidarabad. Fleuriste fabriquant une guirlande a el * Cod 7 re pati a" i % Hyderabad-Deccan. Flower-seller putting together a garland Haiderabad-Deccan. Fioraio che intreccia una ghirlanda 74 —_— se Haiderabad-Dekhan. Im Friichtebasar Hyderabad-Deccan. In the Fruit Bazaar Haiderabad-Deccan. Bazar di frutta Haidarabad. Les fruitiers du bazar 75 Haiderabad-Dekhan. Strasse mit dem Char Minar Hyderabad-Deccan. Street with the Char Minar Haidarabad. Rue et Tchar Minar Haiderabad-Deccan. Via e Char Minar 76 Granite Rocks near Hyderabad Granit-Blocklandschaft bei Haiderabad Blocs de granit dans les environs de Haidarabad Massi di granito presso Haiderabad is Fs Are rn ee 2), Ausblick vom Golkonda-Fort gegen Haiderabad View from Golconda Fort towards Hyderabad Vue prise de la ¢itadelle de Goleonde, vers Haidarabad Vista dal fortino di Golconda verso Haiderabad 78 Konigsgrab in Golkonda Mausolée royal & Golconde i) Royal Tomb in Golconda Mausoleo reale a Golconda i eEpuoofoy & eval OsTOsneL epuoo[oy ut quioy, TeAoy f me = . 4 r We Pe. epuoojox) B [eAOI 9gTosne BpUOY[OX) Ul QuissslUgy canes Se re Eo rt 4 80 RING [IPY Ooworpy Ip Vquioy ‘zequiny [oy I] “«ndetfr¢ yeyg [Ipy poumevyoy, op nevequro} ‘zequiny [or oy ‘1nodvlprg yeys [Ipy pewmueyny, jo quioy, ‘andeftg Yeyg [py pewuvyow sep Teuqriy ‘zequinyg joy ‘indelrg 3 ahi ela aa Fs 2 2b3 ERTL AS 81 6 IL Wryerqy Ip equioy ‘ezney wryerqy “indelrg J] wryerqy Jo quoy, ‘ezney utyeaqy “indeltg chee ee Hei MAGN oF Bik, Cahn is coelleoaes, * s My ns II WIqeagy.p neoquio, ‘eznovy wiyerqy “Inodelprg ‘TT SuIYRIq] [eMgeiy ‘ezney wTYyeIqy “Indeltg ’ a i se, 82 6° asjid (Great Mosque) ama Mé< c J r of the O i Gal Bijapur. Inte oschee) rosse M as! x Bijapur. Inneres der Jama Masjid (C a) > mosche erand id ( 1SC1 Cc ama M alla Je e apur. Interno d ij B tyrande djid (¢ ase a Djama Ma r de | er1eu , vpour. Int ata Bid opuojs o[jou zequins JOH [oo eyo Bop eureroueg -indeitg | -— uvpd-oret1ie] @ zequiny [OH oe doa ‘ay[tA ey “rnodefprg punoiSyoeq oy} Ul zequiny [oH oy} YW ATO ogy, ‘andelig puniSi9july] WI zequiny Jor Wop yu ypeyg eq ‘Indeltg = co ries | fx —_— >. neqoroy ‘aindeltg sro[ssng ‘andelt da ee ne soyeqoroy ‘anodefprg Jeptyney “indefig 85 Bijapur. Palastruine Bijapur. Ruined Palace Bidjapour. Ruines d’un palais Bijapur. Ruderi di un palazzo 86 Bijapur. The Taj Baoli cisterns Bijapur. Die Zisterne Taj Baoli Bidjapour. Citerne de Tadj Baoli Bijapur. La cisterna di Tai Baoli 87 Im Héhlentempel von Karli In the rock-hewn Temple of Karli Temple souterrain de Karli Nel tempio delle grotte a Karli Trimurti in the rock-hewn Temple Trimurti im Héhlentempel von Elephanta (Bombay) of Elephanta (Bombay) Trimurti & Eléphanta Trimurti (trinita) nel tempio delle grotte (Bombay ) di Elephanta (Bombay) 89 peqesuvainy osseid oyeseq Ip 90004 peqesueiny eeu (dery, weed) ieseg peqesuriny,p sead ajjeseq op sayonog peqesuviny 10q Ieysspuepuoynyg - }[eseg 90 91 rotta N. 3 oO fom) Aurangabad. Atrio della la troisiéme grotte ; Aurangabad TUBINV VIqey Ip oejosnep_, ‘peqesuviny IuvIned vIqey ey} JO quIOy, ‘peqesueiny jwuving ¥B,Iqey op s9josneyy, ‘peqesueiny Tuvaneqy vIqey WOA TeMgery ‘peqesueiny 92 peqeieineq Ip 00g }10 7 peqe enV peqeyeineq op joy] 110, J -peqeyeyneqd 93 (e\stIppnq) TL ‘N BNOrIH “BLOT [ TL “AN 848 ysIqppng “e10Ty (enbryppnog enbode) TT ‘ON 9}}0145) “RIOT (qosysTyppng) TT “IN OMeH “BLOT 94 Orv wep a. naa AES A BROOM ytues j t Tat: ihe 1 Hlora. Budi k y Buddha-Statuen in der Héhle Nr. 12 ‘ Ellor gf p. 12 Ne e > Bouddha dans la grott Statues de Ellora, Héhle Nr. 10, Buddha-Kapelle Ellora. Grotto Nr. 10. Buddha Chapel Ellora. 10¢ grotte. Chapelle de Bouddha Ellora. Grotta N. 10. Cappella di Budda IpuvNy O10} [OO OTIZW ‘(NPUT) CT ‘N BOTH “e10] [Tq IpURN [1M Oy} YA [TH “(Mput) CT AN erp BS. i i & : 2 LOT [A IPUCN NVIIN, 9] D9AV OT[VG “(O}SINOPUIY) O}}01S5 aCT “VIOT[Y IpuvN Jog Wop }U eT[Vy “(YOstsIMpuly) CL “IN 9[GOH ‘eso [WY 97 wYqeg BIPUT OULCID IP v}OIS VLU TULIPUT IP eNIRIg “VIOT [A vyqeg-eapuy,P vulelp oyyorS vl suLp TueApUTP oNjRIg “eIOT TT eYGeg VIPUL OAV UTeF oY} UL TURIpPUT OY JO ONIeIg “VIOTI eYqeg VIPUL V[YQH-Uleel Jop Ul lueIpUy Jop onjzejg “eIOTIA fo @) 2) 4 i “| 4 ¥ as gu ee ‘ Sag BER eg ¥" ‘ Ce As IUBN SVU “GZ N BI}OLD “RLOT[A TURN SBIIG “6S “AN 079014) “BLOT TURN SB } i S$ 64 IUBN SBS 6S ‘O “dT N 9}JOTL) “Be LOTTA N °149H “P40 99 7* —seehCU Kailasa Temple Ellora. Ellora. Kailasa - Tempel Tempio di Kailasa Ellora Ellora. Le Kailas j=) © — Ellora. Secondary Shrine in the Kailasa Temple Ellora. Nebenschreine im Kailasa-Tempel Ellora. Sanctuaires latéraux du Kailas Ellora, Cappellette laterali nel tempio di Kailasa 101 oldwey, uUeIH [op OJUOUIeseg “eseTIey Ip o1dmoey, ‘eI0[[q e[dwey, JoryQey} Jo [eysopeg ‘o[duey, esuley “ero ]q jedrourrd o[dwa} np ef90s ‘se[lvy eT ‘er0[ [Gy sjedue}j}dney sap jexoog ‘jedway-esviivy “eLOTIL 102 : e XO olIOTeS V] VP SJolfor-seg ‘Seley eT] “V1OT[F VUIOISI VIOT[VS VI[OU TASTITY “esepley Ip otdwey, “e10[ [GT 9UIO}X9 9110] I 9p SjJory q ‘svpley oy To a11o[VH UsIossny Joep sjoljay ‘Jodmey,-vse[ley “PLOT [HL AiaT[ey 1ainO ey} Fo sjorjey ‘erduray, Vseprey “e107 [GT ie) cs) =~ yIseN ossoid Avquiog Ip weosveq jep ouvidny YISeN resu uvodseq-Avquiog jo nve}elg eee ate chs al de sO ilies yIseN op sead ‘Avquiog op uvyyeql ep neejyeig YIsenN toq uveyyoq-Aequiog sep eyoR[zqooy rte nae ara LS i Re RS Re . en a te Oe or a ~ ERR CAT Cort etn me Beso i ei i iin i ta ee a SO 104 IIQAVPOL) Ip OLOVS OUINIT [ON “HISVN IOATY 110 A® p 04) poloVg oy} UO sooV Id 3 ut T qe ad “yIyse N TIaABpOLH) np QLoVS VAN] o[ SUP JUVUSTIeq oS saTeply TLOAVPOL) SSN[ WY USSI[Ioy wie udT[e}sopeg “ISeN “ISeN 105 | he] Felshéhle bei Nasik Grotte dans les environs de Nasik 106 Cave in Nasik — | Grotta nel masso presso Nasik — — = Ajanta, Héhle Nr. 1. Mittelschrein mit Buddha-Statue Adjanta, Grotte No. 1. Niche centrale et statue de Bouddha 107 Ajanta. Cave Nr. 1. Central Shrine with Buddha Statue Ajanta. Grotta N. 1. Cappella centrale con Ja statua di Budda stared np so[vinu soinjuleg “LT ‘ON 9}}019 “eyuelpy ofaye [Jou Tern yurdiq “LT “N ByHorH “ejuLly OdT}IOg OY} UL soOdSeTT “LT “AN 9ABD -ejuely - eyyeysoA Lop UL UsTotoleuIpue AA “LT “IN 91GQH ‘ejuely i.e) © — osseIsuly eraos tyurdiq souvIjUy OY} IOAO SSUTIUIV| “LT ELON: © 430 il In ‘e jue N 9AReQ ty “eqyuely cS) g1}U9,[ Op SNssop-ne so[eInuUl soinjuted ‘LT SuBSuly Wop Jeqn WoTer19[eyy “LT ON 9}}015 IN 8149H ‘ eByUe pv -pquely 109 Ajanta, Inneres der Héhle Nr. 19. Dagoba mit Buddha-Statue Adjanta, Intérieur de la grotte No. 19 avec statue de Bouddha 110 Ajanta. Interior of Cave Nr. 19. Dagoba with Buddha Statue Ajanta. Interno della grotta N. 19. Dagoba con la statua di Budda ade of Cave Nr. 26 anta. Fag j Ajanta. Fassade der Hoéhle Nr. 26 N. 26 a della grotta at Faeci ta jan A 26 Adjanta, fagade de la grotte No — —_— —_— Sanchi. Nordtor der Grossen Stupa Sauchi. North Gate of the Great Stupa Santchi. Porche septentrional de la grande stoupa Sanchi. Porta settentrionale della grande Stupa 112 7 a Sanchi. Pfeiler des Osttors am Grossen Stupa Sanchi. Pillars of the East Gate on the Great Stupa Santchi. La grande stoupa; Sanchi. La grande Stupa. piliers du porche oriental Pilastri della porta orientale 113 2 ware ~ a Konarak. Die Schwarze Pagode, Tempel des Sonnengottes. Konarak. The Black Pagoda. Temple of theSunGod Konarak. La Pagode Noire (temple du soleil) Konarak. La Pagoda nera, tempio del Dio del Sole 114 7 ae vs ne F ~ * Konarak. Skulpturen an der Schwarzen Pagode, 8* ein Rad des Sonnenwagens darstellend Konarak. Sculptures de la Pagode Noire: une des roues du char solaire 4 REI EERE, Ae Pe eee ? ; oe Iie corr Pie. ditaper ey y . = > +=" - Prey o1dure} Te TuRAVp tOURG Oo BIA ‘Tang ajduray, ey} eroyoq sdoyg YIM Joorjyg ‘Ting edule} ef, juvAep sonbeaeq jo ony Tan0g jodway, Wop IOA UopngsyneysioA ju ossesj}g Ting £19 = . ouuepodeg ft sod vyurdrp ourmerq un Ip eseQ “Ieaysourqnyg ue[ ep anof ef nod ojyured ouvwyeiq un,p uosTey] ‘“IvAqsouvqnyg IvaX MON oy} IoF poyured urmyerg @ Jo osnoy “Ieaysoueqnyg qyeaieg jrozsayeineN olp Inj ‘uourMYeIg Soule snepy ‘IvAysoueqnyg 120 efeivsulry Ip o1dway, uery [][ ‘1vaAysourqnyg ejdmay, elviesury jeory oy “1teaysoueqnyg SEES — =e? * e{[peiesuly op ojduio, puvis o7] ‘Ieaysoueqnyg joduaey-eleiesury asso Ig Joq ‘Ieaysourqnyg N = mere a aasnial " 24s Urges t tee be is seis buBile i Met Sai amen, BREEAM cots (iis: Bhubaneshvar. Mukteshvara Temple Tempel Mukteshvara Bhubaneshvar. Bhubaneshvar. Tempio di Mukteshvara ara shvar. Temple de Mukteshv Bhubane 122 = = e = e e e cS i ~k OVNI Sale ind Heriuwisay Veuve, Teepe. MSY a hewwren | Digs eelgite i i S e EN ae Se Eaa ea a Bhubaneshvar. Raja Rani Temple Bhubaneshvar. Raja Rani-Tempel Rani . va 2 ¢ ie Bhubaneshvar. Tempio di Bhubaneshvar. Temple de Radja Rani 123 Bhubaneshvar. Ein Sadhu (Hindu-Eremit) vor seiner Klause Bhubaneshvar. Un sadhou (ermite hindou) devant sa cellule Bhubaneshvar. A Sadhu (Hindu Hermit) in front of his Cell Bhubaneshvar. Sadhu (eremita ind) davanti alla sua cella A 124 Bhubaneshvar. Midchen auf dem Weg zur Schule Bhubaneshvar. Fillettes allant 4 l’école 125 Bhubaneshvar. Girls on the way to Schoo] Bhubaneshvar. Bambine che vanno a scuola a tt serene era ee Der Tempel Dakshineshvara bei Kalkutta The Dakshineshvara Temple near Calcutta Le temple de Dakshineshvara, pres de Caleutta Tempio di Dakshineshvara presso Caleutta 126 Bengalese Village. Surul near Bolpur Bengalidorf. Surul bei Bolpur Village bengali Villaggio bengalese. Surul presso Bolpur 127 ell] eyo oseyesueq vuuog yonol UOs B a[VSUNg Np suUlUIE,7 JeoyA-Sutuutdg oy} ye ULUIOAA oSeTRSUOg peaiuurdg we uo[esueg sne nei ie @) ex | — = 129 Lady with Musical Instrument in Bengal Frau mit Musikinstrument in Bengalen a (Bengala) 1 music trumento di c 5 Donna con t de la musique (Bengale) emme jouan ae yey Sst[ey tp ordure} [I ossord nput ojjeddevo uoo ouseig “eyyno[VO e[duay, }eYSI[VYy ey} Ivseu SoUlIYg Npuly pue Yury, “eNoTeg yeystrey op edu} np sead sajstnopury sejjedeyo jo ulsseg “eyyNoTRO jedmay-jeqSl[ey Wleq ouleryosnpuTy pun yorey, “eynyley im eijndemyeig jep dAli ang - eijndemyerg oy} Jo syueg ay} uO i el is eR re Se a ae ath Rae eijnodeuyeig np pioq ny eijndewyerg sap Jejq wy Vl g* Hindutempel in Gauhati Hindu Temple in Gauhati Temple hindou & Gauhati Tempio indi a Gauhati pajyndemyeig [us o1dure, Jap ejod 9 ouseg ‘1yeqney srinodeuyerg up prog ne ofduro} un,p qrejzod yo sureq sey anod soryeosq “TeYyNey eijndemyerg oy} uo yol0g o[duey, pue sovid-suryyeg “yeynery eiyndeuyerg we oj1ojdjedmay, pun o{fojsopeq ‘Tyeyner tO eiqqou vijou ouuedeg “Surpifieq $0.q oY} Ul sesnoy ‘Sutjeelieq ‘ 2. Re eee, tiene piei[Ino1q 9] suep suostey “Surpiflieq [°GON WI Jesney ‘surifieq Le) ojyeorour [we eyode], vei[niouey ‘“surpitieq JOYIV 9} 3B [ALD vyoday ‘surpoofsed eyorem ne eyodey] ouner ‘surified }YIV]Y Wop jne usyopryy-eyodeyT “surpified > > hn | _ ting a oie ’ 7 3 : % A, 4 Ew oe ae _ < Market in Darjeeling Markt in Darjiling Mercato di Darjiling Le marché a Darjiling 136 Tea Plantations near Darjeeling Teeplantagen bei Darjiling Plantages de thé pres de Darjiling Piantagioni di té presso Darjiling Stupa bei Darjiling Stupa near Darjeeling Stoupa prés de Darjiling Stupa presso Darjiling Mountains near Darjeeling Berge bei Darjiling Montagne presso Dariiling Oo é f=] os Montagnes prés de Darjiling 149 ee Ce enh et NONE iis epee DI ARE Lamas am Eingang des Ghum-Klosters bei Darjiling Lamas devant l’entrée du cloitre Ghum, pres de Darjiling tab 140 ne Ota ent renege eI oe Lamas at the Entrance of the Ghoom Monastery near Darjeeling Lama all’ ingresso del chiostro di Ghum presso Darjiling e 1 ei i tr so PURER TERR TNT OA OA RTE ARRON en 16: OE LALA EOL PIR NASA, ih TT REN SI ce af _ amass ounyr wera © Skene rT RGA A Beef = “apne ISA RNR A ENRON ERI MNT? MATEY IAP AERT IRI re maar tir A Lama in the Ghoom Monastery Bin Lama im Ghum- Kloster Un Lama dans le cloitre Ghum Lama nel chiostro di Ghum 14:4 arte ew en ee oo AGESRR EEK Darjiling. Junger tibetanischer Ménch Darjeeling. Young Thibetan Monk mit Gebetmiihlen with Prayer-Mill Darjiling. Jeune moine tibétain et moulins Darjiling. Giovine monaco tibetano con molini & priéres da preghiere . ee Bine>~ a? : F : S te rp awty' eh Ys N ist ERA FORA Mera ra net ud ces Plea iliac . pen ti = TATA NS EEN ER Pete e Darjiling. Junge Tibetanerin Darjeeling. Young Thibetan Woman Darjiling. Jeune Tibétaine Darjiling. Giovane tibetana 143 Armer Bauer vor seiner Hiitte in Patna Poor Farmer before his Hut in Patna Paysan pauvre devant sa case, 4 Patna Contadino indigente davanti alla sua capanna a Patna 144 vost \cortnnenenne a ag ean a i ly QI RARE. 2 ORRIRIBCH acu sehen HK; ee igen Patna. Knabe bei einem Hindualtar Patna. Boy near a Hindu Altar Patna. Jeune garcon prés d’un autel hindouiste Patna. Ragazzo presso un altare indu 145 10 The great Buddha Temple in Buddha-Gaya Il gran Tempio di Budda a Budda-Gaya ip - 7 4 | 2 | Ee cei: blew, 146 2% 21 gh) BS ced fg? ~- Bouddha-Gaya 4 a Der grosse Buddha-Tempel in Buddha-Gaya Le grand temple de Bouddha I ECEIP ELA ELLER D LED IE PAE ALAA PLE PAR ALOR A SLEDS PLAS TI a. Entrance to the Buddha Temple Gay a- Buddh Buddha-Gaya. Eingang zum Buddha-Tempel Budda al tempio di SssO Gaya. Ingre Budda Bouddha-Gaya. Entrée du temple de Bouddha 147 10* Buddha-Gaya. Pilger vor einer Buddha-Statue, Buddha-Gaya. Pilgrims before a Buddha Statue in den heiligen Schriften lesend reading the Sacred Writings Bouddha-Gaya. Pélerin lisant des textes sacrés Budda-Gaya. Pellegrino davanti a una statua devant une statue de Bouddha di Budda in atto di leggere le sacre scritture %. ¥ PY = 4 4 om sam ‘tn. — eas Buddha-Gaya. Pfeiler des alten Zauns und Garten beim Buddha-Tempel Bouddha-Gaya. Piliers de l’ancienne enceinte et jardin prés du temple de Bouddha Buddha-Gaya. Pillars of the old Enclosure and Garden near the Buddha Temple Budda-Gaya. Pilastri dell’ antico recinto e giardino presso il tempio di Budda 149 vivy-eppng eo efer eij OUTWUIeD UT] efex-eyppnog jo vefexy oijue oyn0jy vfker-eyppng pue vAey weoMjoq peoy ey} UG vdéey-vyppng pun very uoyostmz ossviig rep ny cae Ree RING IoYG Ip oeposneypL Weiesesg yeyg 1oyg op sgjosneyy “Weieseg qein s.yeyg rteqyg weresrg quo, $,Yeyg 1eyg “WRIRseEs 151 qezsuviIny Ip veyosou e[ 0d eSury jep vATYy “sorvueg qezsuviny,p sanbsour vy jo efuey a] ‘serevusg onbsoy] qezsuviny YIM sa3uey oy} Jo yueg ‘soreueg S,qezsuBINY IYoSO|{ Jop j{W sefury sop Jojq ‘serveuog ‘ig emer’). vi _ fo 4 bs Se 152 . ‘ ta E ae * 6 ‘. ; ; se s Z f be a Y rg! W fe; : ww er : i a é capes | : : = t rae sosuvy ey} isin eg: IZZV[V (esuey [ep BATI BI[NS d 9 tuorzn{qe 9] rod turpeiS) Wey) ‘servueg uo soovteg pure (soov[d-suryjedg) syeqxy ‘sorvuogd aSury np patoq ne steyed yo (suotjn[qe soy anod seyo1od) syeyy “sereugg soSuey ue ojsvreg pun (ezjetdepeg) sjeyy) ‘soreueg hoG osodiz ul nypeg ‘soreuog jsol BY SuLye} snypeg ‘sorrueg soder ne snoyprs ‘sereuog snypeg epueyny ‘sorevuog jeIPH [Ns luUlASso[[9q “Sse1vusg «s}eyS> Sd] Ins sulIe}ag “‘Sqtvuggd yey oy} je SMlIs[Iq serevusg yeyH We Jes{Ig ‘servueg 4 4 % ' > 1 is \g 7 Bin et “ys a — & % Benares. Cremations at the Pari Salsai Ghat Benares. Leichenverbrennungen am Pari Jalsai Ghat Incinérations sur le 185 eye [ep [Ns VISTA WOD OUOI[SIpeg “Visy Ip ¥zZ0}10q reyeyy fey oy) Jo MTA YM uOTAeg y40.7 B3V Pn re it aw 7 4 : [eqen [peL oO IMs ONA 99AV UOT[TARY “VISY.P 110 leqeyy fey, Wop Juv Yop ju uopIAaeg "oy-wisy 186 [eqeW eyy tp ozzeyjed [oo TeGeW Seay. oP ysegq lnsuy,p Oulpreis [[ “‘eisy Ip eZz0\10 4 stujed of ooae Seg lmnosuy,.p ulprel oy] ‘visy.p 107 > Tp ‘ era ; 7 2 { . -eis aoveg Svyy YIM uepiey seg linsuy oy, og vis [VURW Sey IseV[Vq Wop plu yseg linsuy woyiey Jo” “WOy-VisV 187 RS PES eae le) Agra Fort. Interior of the Moti Masjid or Pearl Mosque (moschea delle per Fortezza di Agra, Interno della Moti Mascid i2.@) i> @) _— les» r «Mosqu oder Perlmoschee Fort d@Agra. Intérieur de la Moti Masdjid ou ée des pe Agra-Fort. Inneres der Moti Masjid Courtyard of the Pearl Mosque Agra-Fort. Inneres und Hof der Perlmoschee Agra Fort. Interior and Fort d’Agra. Intérieur et cour de la Mosquee Fortezza di Agra. Interno e corte della moschea de perles delle perle 189 F SS 3 tld . fo UG ROM CORUM DO a oF EGIL ¢ CARN i SEIT ae ~ Se ey LOGE A eR) man Burj _ Agra Fort. Pavilion Sam-man Burj Agra-Fort. Pavillon Sam glione Sam-Man Bury Fort @Agra. Pavillon Sam-man Bourdj Fortezza di Agra. Il padi 190 a sa ae gs, ‘ ‘ Sores iY~ar.? Ss s A A mo SC Ss 3a os S 3 a ES = ash ~~ +> : . . e ete), oso tease © a ‘ett wer i or So - ox ae 7g, 5s 22958, Ch a i? 4 cv a, Xe - 628. réste ‘aa, om, eth S = = (=) : Se oe a 3 o | Sue i a is! o Pi =~ G4 j q ; i Eeete E 5 J i] ss tet 8) tal 6) Gs < — D -_ ese" 5 foo Saaes. Ag @ 2 q * «Oy ) uSy a ‘ertate: tertaiee’ ege5e' Ses,".ste Basar ses J os = Ss. af Sow cee ac 3 eS af ve 3 5 Peas BS — ® a <0 s Agra. Im Grabmal de Agra. Dans le mausol vedette? # Lt ~ a 2 @. aPe « ig + Akbars Grab in Sikandra bei Agra Le tombeau d’Akbar 4 Sicandra 192 Akbar’s tomb in Sikandra near Agra La tomba di Akbar a Sikandra presso Agra [eqiig Brey [op VseQ “TaHIg indyoie gy Teqiig efey np uosteyy WyIG inodyeaiey Teqitg yeley oy} Jo esnoy ‘TALS mndyoyey [eqaig eley sop sney ayIg Indyoey 3 ee a Fe EDM EAT LEE Re he 4G. UID ofp 193 13 a < SSS atehpur Sikri. Central pillar in the Diwan-i-Khas Rr Mittelpfeiler im Diwan-i-Khas Sikri. Fatehpur Fatehpur Sikri. Pilastro centrale nel Diwan-i-Khas al du Diwan-i-Khas Pilier centr Fatehpour Sikri. 194 ad F gi: e 6s » o & oe i ys é es ~@ =s a-e8 ®a*%s Ww a er Fatehpur Sikri. Inneres der Jama Masjid Fatehpur Sikri. Interior of the Jama Masjid Fatehpour Sikri. Intérieur de la Djama Masdjid Fatehpur Sikri. Interno della Jama Mascid 195 A Fas Fatehpur Sikri. Im heutigen Dorf. In der Héhe Fatehpur Sikri. The modern village. On the height das Triumphtor Baland Darwaza the Triumphal Gate Baland Darwaza Fatehpour Sikri. Dans le village actuel. Sur la Fatehpur Sikri. Nel villaggio moderno hauteur, la porte triomphale (Baland Darwaza) (in alto l’arco di trionfo Baland Darwaza) 196 Ee ae a OE REE AIC he aa paler mite ab Silt pcRY 5 Neale toe hea ioe OS As SES aouene Hote The Delhi Gate of the fort Yelhi. 8 Delhi. Das Delhi-Tor des Forts Delhi, La porta di Delhi della fortezza Delhi. Fort; la porte de Delhi 197 SS 4 Peer * Delhi- Fort. Thronnische im Diwan-i-Am Delhi Fort. Throne dais in the Diwan-i-Am Fort de Delhi. Le dais du tréne dans le Fortezza di Delhi. Baldacchino del trono Diwan-i-Am nel Diwan-i-Am 198 (Pll ta-'3-=—2 a9 PAs Pe ayy mere CM Geom ee a Z 4 G2 s “y ws i s Mahal Kha farble window in the N Delhi Fort. al Delhi- Fort. Marmorfenster im Khas Mah stra di marmo nel Fine Delhi. ortezza di F Fenétre de marbre dans le Khas Mahal Fort de Delhi. s Mahal Kha 199 seyy-FueMiq ‘Tyo Ip &zz07104q svyy-Tueatg “Woy TmyIOq sty y-rueaiq ‘TYyTed ep Nog Ssvyy-T- Uva “W407 -1q10d 200 eiatysoid eyjep exo ][e (vaso 9puURIS) PlosepY VUeE “IYO eratid vy op oanoy,, @ (agnbsow opuriy) pilpsepy euel[q ‘TYyJod “ eu} saXvid ye (onbsom siq) pifsey, vurer ‘Tyjoq sjoqexy) Sop }lez Inz (soyosoyY 9ss01H) piisep vueE TYTEC iP i : SIS o-b54 Pee, 201 peqeyr[ysny tp Vzze}10J eljep Bain “VIO A TYE peqeye[ysnoy, op essaioj107 B] ep sin Ted XNerA SsoI}1OF puqeyryysny, oy} Jo syfea om yy ‘THIEC PIO peqeye[ysny, Sunjsog Joep usreneyy uep uy “YPEC-HV 202 uUvyYy BS] Ip oefosney, “eryoooA TYyTeq ueyy Vsy JO qwoy, ‘TUTE PIO aS aad $5 Ee elie! RS REE TRLT LRT TIE, ENE ON oe ge > hepters Reaper a uByy BS],p neeqmoy, ‘WyJEq XnelA SuByy esp TeMqery “HEC -1V 5 ee > ee Maes is (La CREE ea 203 undvuny Ip equioy, ery90eA TYTeq unofseunoy ep nevequioy, ‘THTO XNeIA undkeuny jo quoy, IyTeq PIO unkvuny sep yeumqeay ‘q]eq-i1V 204 W[S]-[N-jVM ANY Ip RaYOSOU Vj[OU NpUl suUUOTOD Ud OdTJIOg “BIYDIA TY[OC anbsoy{ We[S][-[N-jVeMANY VY} UT SUUN [OO NPUTF{ YIM SIvT[Td JO eH MEd PIO sue WS]-[N-jVMMOY op vonbsour e| P SoNOpuUrY SoUUOTOD DBAV 9}1OANOD OpeUMO[OZ ‘TYToOd XNoLA WIS] -[U-JeMANY VaPOsop Jap ut uopny 8 UsyostsInpuly WU s[[eys1eTlosg “MIEq-1V ot i 1 a 205 Alt-Delhi. Der Siegesturm Kutb Minar Old Delhi. The Victory Tower of Kutb Minar Vieux Delhi. Colonne de la Victoire, Delhi Vecchia. La torre della Vittoria dite Kutb Minar detta Kutb Minar 206 Alt -Delhi. Die eiserne Siiule in der Moschee Kuwwat-ul-Islam,dahinter das Kutb Minar ‘ Vieux Delhi. La colonne de fer dans la mosquée de Kowwat-ul-Islam; 4 l’arriére-plan, le Kutb Minar 207 Old Delhi. The iron column in the Kuwwat-ul-Islam Mosque; behind is the Kutb Minar Delhi Vecchia. La colonna di ferro nella moschea di Kuwwat-ul-Islam; nello sfondo il Kutb Minar | | i ie Brindaban. Brindaban. Gobind Deo Tempel Temple de Gobind Deo 208 Brindaban. Gobind Deo Temple Brindaban. Tempio di Gobind Deo ank Gobardhan. At the t ich Gobardhan. Am Te iva dello stagno ulla r S dhan. Gobar ssin a d du b Gobardhan. Au bor 209 14 indjeiveyg tp tdiourid top equro, ey] ‘ueypareqor indjereyg JO seoulig ey} JO squio} oy, “Ueypreqory 52525 +f ce es ho we ? CX ok BSP P50 5.05 eretetetetote reletetetete’. > xX > DE Lerererereretezes me % ‘ Ye EX HAASE '250,0,9,%,%.4 mE Wav a’ ~ wre «ies beh ioe Inodjeivyg op suIvieANOs sep xnvequio} se] ‘uBYypIeqoy indjeieyg WOA uejysIng Joep Jorguqein sIq ‘ueypreqoy 210 VZZO}IOJ VI[OP Os 110,q 94} 0} ooue soisuy “SIq Ijuq “s9eq } { IoJ np a a 10,q wnz sue T}UGT Sulg 211 14" (se¥Su0}) e][ezzo11VQ “SIC (seSu0}) XNVAYO BY SIIN}LOA soiog “SI (seSuo0],) J1¥d-es10y [[eUIg “Seeq (seSuoy,) uwaSemopi0jg oulely ‘sq 212 213 a oO” eg The Palace of De Der Palast von Dig or SD I] palazzo di Di Le palais de Dig o1dua} [e osserSuy ‘indies | ejdure} un,p egrjue jo ony “inodrefq oot10g o[duey, YM yoorjg andres Suesulojedmay, jiu esserjg “indier Ee a ae ron mol SSE ae 214 & vr ee Soe a ae ee > Ena eS ts EG BE) Ree LS Paes te ? s we = — a 215 Dyers in a Jaipur street Farber in einer Strasse von Jaipur Tintori in una via di Jaipur jaipour Teinturiers dans une rue de D Jaipur. Palast der Winde Djaipour. Palais des Vents | i 4 é LA PN, i if ee Not 3 16 Jaipur. Palace of the Winds Jaipur. Palazzo dei Venti fr tected $0%, 4, 1D ¢ . SS Fee 4 { LS erro fit OO fips Jaipur. Gebaiude im Vorhof des Palastes Jaipur. Building in the portico of the palace Djaipour. Edifice dans la premiére cour du palais Jaipur. Edificio nell’ atrio del palazzo OAT Jaipur. Gnomon im Observatorium des Jai Singh Djaipour. Gnomon de l’observatoire de Djai Singh 218 Jaipur. Gnomon in the Jai Singh Observatory Jaipur. Gnomon nell’osservatorio di Jaisingh ‘ 3 k, | bs * OLLOJVAIOSSO [JOU TOTMOUOTSB £10}VAIISGO OY} UL sjueWNI} tS) TIWVWMNAS ‘indte UI [BOTMOUOLISV f ‘mde L V1ILTOJVALISGO 6 WNILOJVAIOSGO WI 9jJUeWNASUyT 18 (3) [ suvp sonbimouoljse syueuNIysUy stmouo1jsy ‘indrer 219 Jaipur. Alter Rajpute Jaipur. Old Rajput _ Djaipour. Vieux Radjpoute Jaipur. Vecchio Ragput eae * 7 F * bw » » I “ 5 Jaipur. Knabe mit Gefiss Djaipour. Jeune gargon tenant un récipient 221 Boy with vessel Jaipur. Ragazzo con recipiente 4 F ' & ; a Ere ie ee Strasse in Amber Street in Amber Rue & Amber Una via di Amber 222 [el Sie 2 Amber Castle Schloss Amber Castello di Amber Amber. Le chateau 223 Amber. Pavillon des Thakurji-(Vishnu-) Tempels Amber. Pavilion on the Tharkurji (Vishnu) Temple Amber. Pavillon devant le temple de Thakourdiji Amber. Padiglione del tempio di Thakurji , ( Vichnou) ; (Vishnu) ey \ 224 Amber. Tor zum Thakurji- Tempel Amber. Gate of the Thakurji Temple Amber. Porte menant au temple de Thakourdji Amber. Porta verso il tempio di Thakurji 225 15 The Arhai-din-kha-Jhonpra Mosque Ajmir. Moschea di Arhai-din-Kha-Jhonpra 3 o a — < Co) N fon as} i=" jor Jn a = SAF = 50 Ss 4 a 2 4 ge Saas Se iosee mS Ka ts .. ae 3 Ss 4 dt i] < ed s 2 2 ‘ ‘ 4 % Ajmir. Meschee Arhai Mosque Adjmir. Ajmir. Fakir vor der Moschee Ajmer. Fakir in front of the Mosque Adjmir. Fakir devant la mosquée Ajmir. Fachiro davanti alla moschea 227 Ne Lane in Ajmer Gasse in Ajmir jmir In una viuzza di A Adjmir. Ruelle (o@) NAN N : we Muy a Ajmir. Tor des mohammedanischen Heiligtums Ajmer. Gate of the Muhomadan Sanctuary Dargah Kwaja Sahib Dargah Kwaija Sahib Adimir. Porte devant le sanctuaire musulman de Aimir. Porta del santuario maomettano Dargah Kwadja Sahib di Dargah Kwaja Sahib bo bo ce) eq12 ve Vinpe, ‘stMly UMOT, 94} JO MoTA ‘r0Mly eT]IA B] ins ona ‘irulpy Ipeig Slp jue yorg “awly i) i.e) AN IvSeg vuy OSv] [Ns oMIeUM Ip eUOT[sIpeg “uly aye] ieSeg vuy oy} uo suortAed oyqrep “1owly IVSeVg eVUYy OV] NP p1oq Ne 9IqLeU 9p SUOT[IACT imlpy ivseg vuy oog we suoTiAvdiowseyy “sruly 231 fulaSe[jed Ip eseg “1eyYysng , . ; a surio[ed op suosieyy, “1eyysng sosnoy SULIS[Ig ‘1eyysng IosneRyIes|[ig “1eyxysng 232 tuotznyqe oe, tod tysod 9 t[{dwe} uo OFORVS OS] [J “IeyYsng sureq sey Incd sjuemeov{dwme jo sojdule} d0Av gdoeVSs oe] 97] “ABYYSNg soov[g Suryjeg pu sojduoy, ya oyey A[OY oy, “1eyysndg ueT[ejsepeg pun ujedmey, lu 99g OS1[Iey Jaq “1eyysng 3 3 3 3 2a Sy ee ee Pushkar. Tempel des Brahma Pushkar. Temple of Brahma Pushkar. Temple de Brahma Pushkar. Tempio di Brama 234 Pushkar. Ein Sadhu mit dem Dreizack des Shiva Pushkar. Un sadhou portant le trident de Siva 235 aii ai ; i! : Pushkar. A Sadhu with the Shiva trident Pushkar. Sadht col tridente di Siva \. Aco eh pete oll er aN? ALG = | Aa rn ee, ie adie hn. SM P= Mio nh) “oh SS ‘i : ‘ e \} pa rh Chitorgarh. The Tower of Victory Chitorgarh. Der Siegesturm Chitorgarh. Torre della Vittoria Tchittorgarh. Tour de la victoire 236 ne LARA A A A Chitorgarh. Tower of Fame Chitorgarh. Ruhmesturm. Lower Part with Jain Figures Unterer Teil mit Jain-Figuren Tchittorgarh. Tour de la gloire. Chitorgarh. Torre della Gloria En bas, figures djaina (nella parte inferiore figure di Giaino) 237 ozze[ed a ¥Bq}10 B[[op Van, “YIVSIO}IYH ; stejed jo sjaeduey ‘yreS107;149], eou[eg pur syjem AjIQ “YIeSIO}IYO jse[@q pun uULonvUpelg ‘Yresi10jz149 ie) Le a8 dio : j “(aye oy ‘yres.10311y9 0}}e1}U09 UN OpuepNtIyouod ouUR}s ayo [UTUOL) YLVSLOPUYO dIIVJJe IUN JUCN[OUOD SoMMMIOF] “YLVo10}jIYO], a} : Vy Sg di IN “TLRS IOV SsouIsng JO SUTJOBSUBI} Io}Je Us] Yarvs1OUYO soyyeyosex) souls ssn[yosqy Wleq JouuRm “YT OD ‘ 239 indiepy ip elereyeyy jop ozzeyed |] . | Inodjepng,p vuereyqeyy up stereg indrepy jo veuvsreyeyy oy} Jo sovyvg a indrepy uoa eurieyey, sep yseleg Je fh W J d 9UL Ten d 40m 24:0 a[Rloljijae oSey [ns ozzeyed [ep vqstA aovjed oY} WOAy OV] TIOTFIIe oy} JO MOT/ ‘indrepy Jeloyae ov of ans steyed np ostad ona “anodrepno 909 UsysIT}suny Usp Jue ysvye q wo A ypIqsny aindiepy) 241 16 Q}}I0 BINS o Tze Tons Ins ozzeyed [ep vystA ‘IndrepQ | FD [IIA Bl Jo SInod-juvAR soy Ins slered np estid an, ‘anodyepno UMO} OY} pu SpreA}In0d sjt Jo sovyed oy} WOIy MOTA “Andrepy ipeig eIp pun sJoyIOA Uossep jne yse[eg wos yoruqsny “indrepq NA + NA is Ne es es ea eT. rat ‘ i 4 y Be eiuldlhO Dy, Sed a a 1 Saath ND 5 Speen et E50 GG aN tas Die sr Cea a US SM TuIIe OIO] oT Uoo TNdSey “indrepy suodeom ifey} qytm sjndivy “andrepy goulie SNe] s0AV sojnodipey ‘mmodrepng UdTTe AA Uoryt yur useyndfey “mndrepy 243 16* > eb a a Sie Cee ee q A Re ee ee ee , ar tC ee oe lew a Poe ee see eR ae = a wt Pat 4 I ee Udaipur. Treppe zum Jagannath-Tempel Udaipur. Steps to the Juggernaut Temple Oudaipour. Esealier conduisant au temple de Djagannath Udaipur. Scalinata al tempio di Jagannath 244. ‘ Udaipur. Street with horsemen Udaipur. Strasse mit Reitern Oudaipour. Rue avec cavaliers Udaipur. Cavalieri nella strada 245 Udaipur. Strassenbankier Oudaipour. Banquier en plein vent 246 Udaipur. Street banker Udaipur. Banchiere all’ aperto Udaipur. A Rajput Udaipur. Ein Rajpute Oudaipour. Un radjpoute Udaipur. Un ragput QA7 yyeuMEN, 1p ofdwo} Jep vorowreM vJOA “eAvATIC ‘NqY juno 3 qivuneNy op eydua; np e1qrvur ep puozetg “vrRMIIC ‘Noqy juopT e[dwoy, yyeuUIEN oy} JO SUrTIoH ofqreyy “Brvayi| ‘nqy ynoyy ih Sek « Spedwey -qyvuWeN sop oxseproulreyy “RAvALTIG ‘nqy jUNo;L 5 a PS 249 ane ~ ee Mount Abu, Dilwara. Hall of the Adinath Temple Mount Abu, Dilwara. Halle des Adinath-Tempels Mount Abu, Dilwara. Atrio del tempio di Adinath Mont Abou, Dilwara. Halle du temple d’Adinath Se eee Sener owe 4 ; t ‘ ABE Mount Abu, Dilwara. Side chapel in the Mount Abu, Dilwara. Seitenkapelle Nemnath Temple im Nemnath-Tempel Mount Abu, Dilwara. Cappella laterale le era , Dilwara. Chapelle lat Mont Abou, nel tempio di Nemnath du temple de Nemnath 250 x ‘ . ‘ Vy ¥ — J apel in the Dilwara. Ceiling of a side ch Adinath Temple ? Mount Abu Mount Abu, Dilwara. Decke einer Seitenkapelle im Adinath-Tempel appella a di una ¢e Dilwara. Volt laterale nel tempio di Adinath bl Mount Abu a. Plafond d’une chapelle érale du temple d’Adinath Mont Abou, Dilwar lat 251 Mount Abu. Ausblick von der Héhe des Achilgarh-Tempels Mont Abou. Vue prise du temple d’Atchilgarh 252 Mount Abu. View from the Achilgarh Temple Mount Abu. Vista dal sommo del tempio di Achilgarh a eS The town of Sihor in Kathiawar Das Stidtchen Sihor in Kathiawar La petite ville de Sihor dans le Kathyawar La cittadina di Sihor nel Kathiawar 954 eAvfunijeg Ip 9}UOW OLD"S [NS BISTUTeIS oTdue, ‘eueyrTe evfelunijeg JO UIeJUNO;, pasoeg oy} uo e[dwoey, euler “vuRT[eg eXefpunorjeg op oo10vs ouSejuoM ev] Ins eurefp ofduey, ‘euey[eg eXelunijeg Sieg ueSI[ley wep Jne jodmoy-euler ‘vuei[eg hs Ase i EDS BRS NORMA ee snc RSIS. Sag Ne lin PC A aig Tee u at 254 - eAVlUNIeS k eXelunsjeg i aes Ip oJUOM OTORS [NS VySTUTeIS OTduIay, “eVULyT[ed oH 9) UIRIJUNOW pesoeg oy} uo o[duey, euref “vULTTed eXelpunorjeg op o9doevs ousejuoM ey ins eurelp oyduray, vselunijeg Sieg ueStploy wep ne jodwoey-vurer “eUR [eg URE 255 Jain-Minch, meditierend Jain Monk in meditation — Moine djaina en méditation Monaco giainista in meditazione 256 Ahmedabad. Jain-Nonnen im neuen Jaina-Tempel Ahmedabad. Jain Nuns in the new Jaina Temple Ahmedabad. Monache giainiste nel nuovo tempio di Giaino Ahmedabad. Nonnes djaino dans le nouveau temple aye 17 Ahmedabad. Haus mit Holzschnitzerei Ahmedabad. Maison avec sculptures sur bois 258 SOE EE ls SU NT 8 ; Ahmedabad. House with wood-carvings Ahmedabad. Casa con intagli in legno " MP4 4 ill > piri Ps ¥ ay | | ’ “4. fea ee es | | ay Ahmedabad. Jama Masjid (Grosse Moschee) Ahmedabad. Jama Masjid (Great Mosque) Ahmedabad. Djama masdjid (Grande mosquée) Ahmedabad. Jama Mascid (grande moschea) 259 Age Re ‘ EES te ape ae ee Be? . t x se SOO STREAM PES = > | ey" ‘O22 8:6 4 64 “ii meh it i f Sat oi 5 i f Haiderabad-Sind. Fiirstengrab mit bunten Faience- Hinlagen Haiderabad-Sind. Tombeau princier avec revétements de faiences multicolores 260 Hyderabad-Sind. Princely Tomb with many-coloured 2 porcelain inlaids “ie aan Haiderabad-Sind. Tomba di un principe con intarsi di maioliche colorate ARTSY att ; ; “i iste i het ee +4 | Haiderabad-Sind. Hauser mit Windfaingern Hyderabad-Sind. Houses with windeatchers Haiderabad-Sind. Maisons avec prises-d’air Haiderabad-Sind. Case con bocche d’aria 261 SIIE.P 9YO0q ONS OT 9 YIIIO VI[NS 0}.10J [ep VISTA “‘PUuTg-pequvioprleyy Ire p-sestid sos 39 aT[IA Bl 1107 Np ostid onA “purg-peqvaapleyy SLOYOIVOPUTA SIT YITA UMOZ OY} JO LOT OY} WOIF MOTA “PUIg-peqeiops]] ULOSULFPUTAA UOIYT JIU ypLIG OTP JNe 4107 WOA Jorg “purg-peqesoprey AN co) NAN es0}}0q B doyg sty ul ns VB[[eU I1oT[[II0 : aed purg-peqr Ioj[oMef ‘pulg-peqeiopAT] a rape onbynoqg Bs uspe] woute a iS) uep Jol[[tVofr “purlg-peqeioeple py UI JOTJaMNG pulg-peqeiopleyy 263 YIg lap o10,p o1dure} |] “Tes}taury SYATG oy} Jo ofdwey, uepfoy eyy, “res}aary SUAS sop 10,p ajdmey, ay “1es}lwy syylg Joep jedmey, ouspjoy soq ‘res}uuy (Sar ader <2 ee ee dee E a ne A 264 ‘ . . oe si Pp I “IVS|LIWV sesnoy ‘1 4 Jo YuRy, oq} uo oy e[duiay, weplo+ co aI, ‘Iespauy @ SUOSTRI ep oe] np psog n eo 941] e}.10U1 ‘Tesi y esney “Ie ‘) sop Yyoroy, we 10s ) sjedwaey, ueuep| 265 -010,p o1duie} [I osseid ojzede [jv ejonog “res}immy a[duay, Uepfoy oY} Ivou [ooOYSY “res}UTy I0,p e[dmey, np seid ‘are ured ue ofooq “res}tamy jodway, uouapjoy uleq opnyag ‘1es}Wy © © N a10ye'] aLOyRey] Ip 130} Ns VISTA JO Syoor oy} JO MOT AN a10Ye'] op $}10} Se] Ins on, eroyRy wo A IoyoRq erp June Yorqsny 267 aioye] osseid arysueyeiq ip oejosney, e10yey] Iveu quoy, salsueyer aloye'] op sead ‘atysueyeiq op e9fosnryy a1oye'y loq sauiSueyer yeuqeiy 268 a1oyey] osseid rvmeleyg Ip ourpase 13 [aU 0}0[ Ip Lolf lop a1oye] Ivou uoprey Ivureleyg oy} UL yULY, Sojo7] OUSRYS a1oyey op seid ‘reurepeyg ep utprel o[ suep suv}9 UN Ins SN4O"7] aL1oye] leq UaJIey-IVUIE;eYsg WT Yore}sojor] 269 Iputdjemey ossoid (spuey] peg) oormeoqna o1sSesovg Ipuldjemey ivou spuey peg Ipatdjemey op seid (spuey] peg) uorso19.p syoyyoy Ipuidjemevy foq (spuey] peg) iyeyospuvjsuorsosg 270 epIxey, @ lepny V[Ixey, UL suInyy ts 3 ad * oe LE Se a emt BlIxey, B@ soutns op duvyO V[IXBL, UL ployueuny 271 Taxila. Buddha-Statue Taxila. Buddha Statue Taxila. Statue de Bouddha Taxila. Statua di Budda 272 18 ~ * Pe o » ca * * * * ® * * ” * ” * = # ¥ -. Peshawar. Mohammedanischer Bettelménch (Fakir) Peshawar. Moine mendiant mahométan (Fakir) 93 238 24 e— © Peshawar. Muhomadan Mendicant Monk (Fakir) Peshawar. Monaco questuante maomettano (fachiro) MY fee Im Basar von Peshawar, Kupfer- und Messingwaren In the Peshawar Bazaar. Copper and Brass Articles Au bazar de Peshawar. Cuivres Nel bazar di Peshawar. Articoli di rame e di ottone 274 | | Im Basar von Peshawar. Bei den Tépfereien Au bazar de Peshawar. Poteries “A8* 275 In the Peshawar Bazaar. Pottery Nel bazar di Peshawar. Stoviglie Im Basar von Peshawar. Tuchhandler Au bazar de Peshawar. Drapier 276 gach We eg I a In the Peshawar Bazaar. Cloth dealer Nel bazar di Peshawar. Pannaiolo ; % : | { ; i | J % In the Peshawar Bazaar. Old merchant Im Basar von Peshawar. Ein alter Handler Au bazar de Peshawar. Vieux marchand Nel bazar di Peshawar. Vecchio mercante 277 i i ee ee Se ~ —_— Pe LL ahs NY ey pe eg eee OO Sa e yuedzes Tap ISIOUI 1 oxjuoo Ne, ye s ; =e ay “quedaes ap se.1ns10Uur $9] aaxjuoo apeured un mod epysiey : ToljLoeds Ip s10jIpueA “O}BOIEM [op VzzeId vI]Ng “IeMLYseg — -« pUBSTB] IMN9}eIISIpPIserg ‘9yoIvM np ooeid eT] Ans IvMeYyseg VW aovtd joyIeM oY} UT at 3 ae ; : puestoidue . allq-ayeus Joy Apemei e Sutsteid 19pssnge “remvysog JONTWUESUBTYOR ule ‘1eTyNeVy “zjeldjyyrvpY wep ne ‘1emeysog 278 DOI i qqnd. OUBATION “IBVMLYSId o1jqnd UleAlioa |, ZoyO “IeMeVysod loqlaIyog Weg “IeMeYSsog 279 Ol[SVIIOSUBAOIVO “IBMRYSIT [fBIgsuBARIVD NY “IRMBYSEg AresuvAvIvD B UT “IVMEYSEg TeIOSUBAVIVY IOUTO UT “IBMeYSEg roqreyy [ep e[[Oo Te BVUBAOIVD ssvg iaqAyy 94} WO UeARIED ss Ieqreyy Np [oo ne sueAvre edioqre q y Wop june Jue MEIB ©) i 281 IIGlIVeyYy [Pep Y[[Oo [e Iplayy Sop OPO WI; OLseT[ILA ssuq JoqAyy oy} WO SIPLIFY OY} JO OSeT[LA poljT}10,7 Teqieyy up joo ne “py Sop 9IJH10y OSvTTLA ssvdioqreyy We Ipligy Jep Joc soySyseyoq 282 ueysluvySjy,] Inod ojynor us xnvomeys op ouvAvrey) Tuvyssy 0} AVAX OY} UO UBALILD JOU) UvISIULYS}Y Youu Soa\\ Wop jnv ouvaVieypoue yy Te eS ae ee ee ee ee a ee a ee ee eS ee eo ee ee ae Fr: Stee ee See ee o, 2 Joqreqy up worsea vy suep oSeskvg IOqleyy [ep e[[oo [ew o1ssSesovg sseg ieqAyy oy} Wo AreUsDg ssedioqivyy we yyeyospuey 284: Npul ourepow otdway, ‘nue lr a[duiey, npury U1epoy] “Nurarle sl eR PRS Ee auzepow nopury o[duey, ‘nowureld jodwe,,-npulyy teurepoy] ‘numer 285 LS I oa Tal mit Reisfeldern zwischen Jammu und Kashmir Valley with Paddy Fields between Jammu and Kashmir Vallée et riziéres entre Djammou et Cachemire Valle con risaie fra Jammu e Kascemir 286 ee Mare: acetal yt Ausblick vom Banihal-Pass auf das Kashmir-Tal View from the Banihal Pass onto the Kashmir Valley Vue prise du col de Banihal sur la vallée de Cachemire Vista dal colle di Banihal sulla valle di Kascemir 287 Am Banihal- Pass On the Banihal Pass Au col de Banihal Al colle di Banihal 288 ir. Blossoming Lilies and Alley ilien und Allee Kashmir. Bliihende L Kashm Gigli in fiore e viale alberato Kascemir. ée Cachemire. Iris en fleurs et all 289 19 4 ItMedsey fou oTeSTY Iimysey ul splot Appeg aITUIOYVD Of SULP SeIQTZIY IIMIYSeY UT Joppoysloy ae Es) ae A Shae =) o>) N ITULIOSe YJ [eu eyotjsni esep IIlWYysey Ul Ssosnoy S,1oWIe QITUIOyIVD o| suVp sonbijsni suosteyy ItM1ysey UL Iosneyuseneg 291 alge Im Liddar-Tal (Kashmir). Dorf mit Kloster In the Liddar Valley (Kashmir). Village in der Héhe with Monastery on the heights | Dans la vallée du Liddar. Village et cloitre Nella valle del Liddar (Kascemir) % sur la hauteur Sull’altura villaggio con convento é 292 Temple of Pandrenthan near Srinagar Tempel von Pandrenthan bei Srinagar Temple de Pandrenthan, prés de Srinagar | Tempio di Pandrenthan presso Srinagar 295 294: Alley near Islamabad Allee bei Islamabad All Viale presso Islamabad rons d’Islamabad ée aux envi s wnpeyf [op VATA BTS osvo o oTdulay, “IvseVUlIg IOATY WnypoyL ey} Wo sesnoy pur e[duray, “IeseVulig umnojeufq] Np prog nv suosiem ya o[dway, “Ieseulsg ssn{q-unjeyr we rosney pun jeduoy, 1eseutig 295 Srinagar. Boote, Hiuser und Moschee Srinagar. Boats, Houses and Mosque am Jhelum-Fluss on the Jhelum River Srinagar. Bateaux, maisons et mosquée au bord Srinagar. Barche, case e moschea sulla riva du Djhéloum del Jhelum 296 Boats on a Canal near Srinagar Boote auf einem Kanal bei Srinagar Bateaux sur un canal prés de Srinagar Barche su di un canale presso Srinagar 297 Hindu aus Kashmir Hindou du Cachemire 298 Hindu from Kashmir Indt del Kascemir q : ’ | 1 Mohammedaner aus Kashmir Mahométan du Cachemire 299 fat ie: aac + az Muhomadan from Kashmir Maomettano del Kascemir Im Moghul-Garten Nasim Bagh bei Srinagar Dans le jardin mogol de Nasim Bagh prés de Srinagar 5300 In the Moghul Garden of Nasim Bagh near Srinagar Nel giardino del Mogol a Nasim Bagh presso Srinagar i ay a, f — % ae ay ve t,o ype oe a — Ss re Be Oh kid Ab we Rl Der Moghul-Garten Shalimar Bagh bei Srinagar The Moghul Garden of Shalimar Bagh nearSrinagar Dans le jardin mogol de Shalimar Bagh Nel giardino del Mogol a Shalimar Bagh prés de Srinagar presso Srinagar 301 ‘ VIV[VU] [Jop eueyvo VI VzZURURWO, Ul ‘[eYylUeg Ip eT]oo [WV eAv[VUITTT,| ‘ULVJUIO, a[ SuBp ‘[eYylURg op Joo ny svAV[CUIF] oY} VOUVISIP oY} UT ‘sseg [eylueg oy} UC eB1eqeAvpeuMly olp outog Jep uy ‘sseg-[eylueg wy 302 ee z : Y a ders clear ntary 10) aA ta lll A MI RE AN cy eR OO al RAN DE ete BO at aig Se! Wl IvSvutig osseid [eq tp ose] Ieseulig op sead ‘yeq op ov] aT IVSVULIG Toq 9oQ-[eq Wop jny IVSVUIIG Ivsu VZV] [eq Py} UC 303 Natesa, der tanzende Shiva Natesa, ou Siva dansant Natesa, the Dancing Shiva Natesa, Siva danzante a ef os fhe’ “4 Pat + c cs ae Pa cai ah] g*é 270 3193 eT e——— =———— ————— SS — ——— ue ——= ——— ———— S— SS —— — SS Et —— = ——— — —— ——— ——= ee 0 3 3125 0 wl aoe peates yes: ; pe Frist eeniete ey +3 <3 et Che yey aoe Be a thot nit seit anes persist ite ae Sie Stet ——e