MONASTIC LIFE IN THE CHRISTIAN AND HINDU TRADITIONS ‘A Comparative Study edited by Austin B, Creel and Vasudha Narayanan Stusies in Compernve Retigon “Te Bava Mee Pret LenistoniQueersta/Lampeer[Asceticism and Monasticism as Reflected in Indian Art Michael Meister Honasticisn jo the ait of India begine with indjviduai small monk's caves excavated in the third wcond century B.C.E. at Barabar, Bihar, but to nderstand the concept of monasticisn in the Indien cantext, we must also understand the words. 1, 1ike stnece participating in this forum, which cate out te campare a single phenonenon--nonact icica--in traditions sa divergent as tne christian and Mindy, began my ensideration vith a trip to the dictionary. In the terminology used, and the sources in these separate traditions, we can find suggestive clues to both Peraliel and divergent uses for monasticism in Hindu tnd christian worlds ‘mough Buddhist, Jaina, and sectarian Hind traditions themselves differ, I should oxplain that for purposes I consider their uses of monasticism part of a shared voridviev and I will drav on examples fron ‘11 ehrea in speaking of Indian monasticism. If I seer te alight the sectarian complexity of a nistory of onastic orders that spans nore than two thousand Years, it is only to point up some underlying Principles that 1 dare to do so.se sul Sa oe Sree gues hae Rone Lite of austere self-discipline... ae an act st Feligious devotion." Yet both "aonk” and “nonasticr derive from Greek manaisin, "te Live alone, tonas, "alone." "ascetic derives fron ashate, Monier-Wiltians defines aagha, on the other nan, (or coin) of an cet ie (or student)? a cloister, college, - . . temple. uagnivasana 12 “a monastery, colleges (ise,, a place of aafhas); Syatana is + ‘resting place, support, est, place, home, house, secritices; « sanctuary: a plot of ground, the site of conclusion, that the altar, house, elty, not, and monastery participate in one aysten in India. The wonastery. The solitude of the monastic ts hit centeredness; his relation to a conmnity is based ot becomes his om sacrificial altar. Though onasti€ society, the monastery itseif rensine 4 vorld apart s! fen isolate within it is cognate vith the entirety. ostictan and Monasticisn in tnaan Art ca (Grace! Sune Repos, Sen 171)Piguc?, Udayagiri (Bhubancowar, Orisa. Twostoryed monae ave (a0, Riggumpha), deta of upper sore, cu. fist century BCE (Phot: Micael Wo Mester) Figure 3. Udayagir, Orisa, Monk’ col (o-aled ge’ cave), i ‘century BCE (Photo: Michel W.Meistt) eotscisn fonts ¥ think re will epeak of five elem asic tee noeeie word in Twins 2) eee community and solitude? 2 ene . the sonastery to the established es feo ene aepirants and 5) a Zamunity? community ana solitude ‘tne Kyfvina caves \ ue be inns ware excavated by Maurya rulers 6 jun on a auall community of wandering ascetics who tenet [givigunlty take vetoge sn these cate 405108 spe tom nowt hnprognive of thew the ee ie ee gn pelted interior, and he Cate domed thatched roof fareugh a nazrow passage thet rectangular vaulted chasber Teiicva pees complete with 82 trie 2 eee danve the practical needs of selisieut eae sharing in te Retin (ast enaure) "ne sharing adoka and nis successor, ‘ng the rainy season 5 providing an Yabode dur tele religious nerit. A number of scholars De ee ra Ghvee wien ebigeny later Dusahiat aye Mitt GROSS Since a auton vitnin w olzoular chamber oF Se PI speidal nal, yet fou nave resosmise Se rete tlie in nie but inthe need santfVi5d much a atte is hut ie India’s first magna, yet 4s Tratcstcd to a solitary aon in his izolation. | ™e Nether and Nighvjunt pins were Tairenay gathering eines for a variety of vandering hermits, the communi ty of wich wan thelr solitary igolation. Provision ofpermanent shelters for then represents cots] recogni. tion of the potency of their insularity and at the sec tine a degree of codption, Of later mathaz, one source writes that ote bulldinge vary from substantiel halls, sone tho stor high... to less pretentious structures . sana rude, md huts with roots of thatch, Like those so Pori.05 already at the first-century 8.0.2. Jain soe astic site of Usayagiri and te storeyed structures were excavated (Fig. 2) as vell og conspicuously ineslar structures auch as the veli-know eiger’s cave" vhera the cell of = monk of an abbct?--has been sheltered within a single boul dor carved to suggest the maw of a gient cat (Fig. 3) and continued to be the rule within Jain and certain Budahist establichaente. Jain monks still nove fren local hospitality of laity but pledged to res spot for no more than one night. shelter vas texpe- fore permanent residences were justified. "The noms tie institution grey out of net for a. permanent residence during the rainy season vhen mendicancy wae aitticult," Ronila Thapar writes in ner "Renunciation: the Yaking of a Counter-culture2", but say she suggests algo that the need for physical habitation represents the neod to cluster individual vandere:= Anto groups to exert social pover: "their contimuit in an egalitarian paraitel system could only be safe guarded if their Leaders could confront political authority as peverful heads of sects.*® cetioian and Monasticism in Indian Art F q i : : a 2 i 4 é i 2 i : 2 3 iMetster (hot: Mihae! W Welter) pcetician and Honastioten in Indian Art a7 y later into sects "LE As not proper for yogis to Live alone by contrast and by comparison, song m wet they are not supposed to wander, but to abide in SMrasteries, or at tenples, and to meditate.” Thapar mmarks that "the institution of the monastery acts as furtailnent on dissent.*® Even Agoka’s KjTvika caves je praised in his ingcription for "eke very pleasant jeatiatixa] mountain®® in which they vere establishes [na the celle at auch a major Buddhist sonastic retreat Ge that at Fanteri (Fig. 4), near Bombay, orient then gaives toward lovely views, pointedly caring for both fteveal and cre ‘me hermit'a hut and a group of ascetics is a re peated pattern represented in India’s art; used in meny Centexte--buddhist and Hindu--and with varying specific peinte of reference, it alvaye retains a sense of the sigical potency of the configuration, At Mathura in the second century C.E., this may be an ascetic front of an altar; at Sanchi in the first century, on a Mudaniat stlpa. tn the seventn century C.B., a8 part or the faxous relief showing Arjuna’s penance or the Descent of the Ganges at Mahabel param, ton invoking Siva through his exercise of yogs at the ep of the panel, while axially belov him is 2 smal hut-Like, eingle-domed ehrine giving shelter to an 2 second configuration overlays and underlies this Pattern of Mut and ascetics, hovever: that of the Teacher with his disciples. Whether Buddha, Lakuliea, Siva nineeté vith ascetic disciples, a Jina, JainaNotte, seint, or a Salve dcicia, thir forma places ay, teacher at the center, uniting in bis presence ene ee pendent entities surrounding him (Fig. 8). the tencaey tacts as the shelter, hut, the mata? around his be 2 comunity forms. "tne initiate becones a neaber wy the sub-sect of his gurus conseqently Sn choosing hog guru, he chooses his sub-sect. le belongs leo to tne nonattery of which nis teacner ‘s a meaber.*!? {in this sense are also lineages. the FEgupata ascetic, sudrieiva of Late tin arrange confortably to rule for tne sanagenent of thig place, 20 long as Siva pervades the worlds," records 4 cea inscription from Bheraghit.!? other tenth-centary fcentral-indian inecriptions repeat © Lineage for a "Line of ascetics of the Mattanaylira clan hela in great reverence by the Kalacuri rulers of tripuri.e!® ae reraghit, the queen mother Alhanadevt, founded a eeople "with a mafan oF cloister, a nall of study, end gerdens attached to st," pledged villages for tenance, etc., and entrusted nanagenent to "a FSeupatl ascetic, mudriéi, of Lita lineage." ® ‘Thapar suggests that such an historical identity vas a necessity ta legitimize the monastery as a socic~ fscononie institution "in the eyes of the lay comaunt- ty." yet the guru, not the establishment, legitimize! the monastery in the eyes of his fellow monks ant Jn an historical sense, the suddna and nis saisht present nodel for monasticism that separates tradiv tions in later India trom these of early groups of solitary wanderers (pariurilakas) and hermits, 1 vou! contend that the shift from the model of a aoliterY hermit/s magha to one of an extended establichsent required the hierarchical concept of a great teacher felofan in Traian are a9 scot scisn and Hon ee Sa Se A cae 5 ee eras eee ae en ls Sent Rarer pees i Sra ee Hee Se ee ee ee oe ee a te re rea caring msi sei eee oie rae eee ae Ime Establishment cwersite” of Buddhism vere follovere of dhaxna, Wsetples of Busshs, and, Like their Hindu and Jaina svunterparts, seckert of mokgai yet the sonkhood, by vandering india, nelpea unite ty their interdependence growing urban population. Retreats vere built slong Yeade-routes inking merchant-tovns and port-cities matzonized by laity, Ehese grey into aajor establish wente, vith » permanence belying thelr ritual function ‘0 tenporsry retreats.” by the fitth century Cu., at the great Buddhist Netreat at Ajanta patronized by Vikitaka kings, emstery cells organized in dormitory feehion around 'm open" court began to include 4 larger cell, on axis ‘Wit the vinira’s entrance, containing an inage of theMester cache alae Dine cn ee AS but also on the shitting 1 the lay patrons. also developed» physica, ontstic prasonce around royal patronage, aS in the cave of the MattamaySras, creating # systen of ceci- prosity with the extabll community that nag ‘ethical, economic, and poli Of the Gorskhnath and Kat reports that: ‘The monasteries vary in structure and extent according to the wealth of the Yogle whe in then, oF the extent of their endowment: comprise a get of chambers, or celle, for the resident mahant, of abbot, his permanent pupils, fand other members of the onder. There a: jence & number of disciples as » the elder disciples: to whom teaching the elenonts of their doctrine and prac tlce. In connection with the monastery will be .cton and Monasticisn in indian Art am scot Figure 6. Guotupai, Andhra Pradesh Caina cave with sheltered tipo, st seeonfat contry BCE. (D. Mira, Buddhist Monumens, Fi. 14)Meloter Tia igure 7. Ajanta, Maharashra, Vira eave no 1, oa ate fifth ent (CE. (. Fergusson and J Burges, Cave Temple of India, pl. XL) vueticien and Monastici monastery, c2. teatheloresth century CE. ‘Mat of Indian Stodies, Figure Ranod, Mashys Pradesh (Couresy: American InFares. Surnya Mays Pad Four-ented shine mote Blo roof monastery ce, tenth century CE, (Courtesy American insti of Idan, Varanasi) pcrticisn and Nonasticisn in Traian Art as uch eatablishnents existed at @ nunber of central dian ites, ich as Rapod and TerahS, where Pisupata ietice were given support by Kalacur fat "Living in monastery demarcated the Ubitationsl area of the renouncer fron that ef the lay osounity" fact, to bo attached to temples avay fron towne but ved spots (tirthas) onerous magbas cane and went, serving wanderers and Piigrine ae rect tations, and their patrons as feurce of legitinacy.° Many such esteblishnents tended, in eeciated vith st In eastern tty point reaaine, novever, that the source of enastic pover in India vas the individual aspirant, he tapas (ascetic heat") making hin the pregnant center fron vhich transformation vas potential. the teacher by extension gathered to hinself--like the Tanodiggaka" superstructure of = indy te (eoltispized, but Literally not one egged") nother sspirante who could subordinate thenselves to his central position (Fig. 9) teacher, cluster his four disciples (tour, the lopropriate number for the directions of space). Around the shaft of aivaliia site of naresar cluster four Saiva deizvas, manifesting Siva » Around taksliea, Saivite ‘tne central Indian ttanaa in their own sphere. Like fragnente of @ hologram, exch part of the commie yorld could be its altar; each soul could Sanitest divinity: each hut could be the universe. In such a world-view, singularity, not community, had to Severn monastic hierarchies. the presence of # teacherMedster and nonactic discipline created 2» cosmuntt) Y vita, space: throwh tine, the teacher cepresente ony further stage slong the aspirant/= path. x asteries in snubs Dorotay ©. Werte vit Of xen war today, David H. Miller ang ‘The traditional and eti21 predominant secto- religious function... 42 simply to hous ascetics who represent centres of sacredness tor: attend ritual Gisturbed if all nonasteries vere to disappear, for in the Indian aind ene asthe provi for sacredness. 22 , Many aysen who never performances... would be ‘me Divine Along such a hierarchy, sanifest divinity within a temple acted as a point of access patallel to that of ‘the Living teacher, gach temple acts as maga for the divinity it nouses f monastery, s0 the divinity within a temple stande to ‘the aspirants vho cone to worship him, within nis faagha, the sanifest divinity site at the center, a¢ does the hernit in his hot; around nim cluster his own subordinate manifestations; and toward hin come aspirants, 22 to the sacrificisl pole or to the teacher. ‘The hierarchy remains the As the teacher stands ta monks in the deal hierarchy within @ Mindy monastle festablishnent requires a built temple, a shrine to the Founder or other eminent teacher, a cell for the Living teacher, cells for his direct pupils, and for other onbers of the order. This inverts the path taken bY physicel napping of a process carried out throu! neditation. jecetioten ond Monasticiss in Indian Art a7 ‘te plan of © Minéu tonple is based on the sane gispran of construction (vistunapgala) as is the house SONGY, at the center of which is the place of avert sanctity, the brabnasthina (place for (Ehnan). ‘Tate aguace aiagran i= that of an altar, of Mgich the earth is a sajor manifestation, and arcund [er edges-—ae are the cells of the vinira doraitory-- tee squares with guarding aivinities (Fig, 10).?3 , on sarly interest in the word maha come fron a temple in eastern India at a site called mundeavart, from wnich an inscription dated A.0. 936 records that a Vinivesvara (Siva) "maga" naa been built a8 part of a "WEsSyanecdeve Kula.t?# much the inscription’s odd phrasing, with many reading the imeription to record the building of a Saiva nagha (aonastery) within the compound of a Vaignava “tgunkula" (temple). T vould nysei£ equate "magna" in the inscription with the standing temple. Siva--to ‘hon the site and its temple seen othervise exclusively fedicated--nas, in the inscription, been subordinated tee cosmic Nariyana, ty vion vas probably neant the fin, sGeve-nériyana, on vote E21 (hula = "high sta- Siont) the octagonat Siva temple nas been built. the world is ndriyape’s kala ("location"), and Siva’s magha 6 the temple iteelt, built in 636 CAE. Wailea Hindu temple also can serve collective Reeds, ite rituals primary support the individual's folieary approach tovard the divine, ay sesing each ivinity az master yoain, and the worshiper az solitary Im his opproach, Hindu worship respects the fact that 48 ig Hehe ascetic Life (that) releases the soul from ondage to the body and permits union vith the Aivine. 02208 Mesa, Prenvdanare mae ruslens-| afer Vi vale va far | vavviqica Z] = = Figue 10. Yasmpuramandate ot taquares (Drawing Michael W. Mei" re 11. Khajuraho, Madhya Pradesh, Kandaryt Mahideva Temple, ca (E-1025'50,Planwih proportioning grid (Drawing: Michael W. Mester)Webstey Figure7, jena, M CE. G. Rergusson and, hrs, HOhra eave no 1a ate fifth eat urges, Cave Temples o adap X1-) Jam and Monasticias in mai monastery co. tenblorcath ccoiay CB. ‘Matas (cof Indian Stes, V Figure Ranod, Madhys Pradesh (Couresy: American Ingue” Suoara Map Prada Fourie srne- mode bl ‘oat of monastery. ca, tenth century CE, (Courtesy: American stint of Indian Studies, Varanasi) pcwticisn and Nonasticisn in Indian Art as uch establishaents existed at @ nusber of central nian eites, ich as Ranod and TerahS, where Pisupata iimieice were given support by Ralacuri rulers, and in Unieational area of the renouncer fron that ef the lay ina demarcated the Mmunity.*19 Many such establishments tended, in fact, to be attached to temples avay fron towne but .3 spots (tirthas) fonerous maghaa cane and went, serving wanderers and Piigrine az rest stations, eure of legitinacy.° hy point remains, hovever, that the source of Ms gapas (acetic “heat") making center from vhich transformation vas potential. The teacher by extension gathered to ninself--like the “anekngaka” (multispized, but Literally not one egged)--other, fspirante who could ssbordinate thenselves to his central position (Pig. 9). Around Lakuliea, Saivite teacher, cluster his four disciples (four, the topropriate number for the directions of space). Around the shaft of @ ivaliian at the central Indian site of naresar cluster four Saiva dcizyas, manifesting ttapaa in their ovn sphere.?? Like fragnente of @ hologram, exch part of the se vorld could be its altar; each soul could Manitest divinity: each hut could be the universe. In such a world-view, singularity, not community, had to Severn monastic hierarchies. The presence of # teacher236 Yeate and nonaetic discipline created = connuntty LY Withig space: throwh tine, the teacher represents ony. further stage slong the aspirant/= path. of sant asteries in ahubaneevar today, David M. Miller “ary Dorothy c. Wertz vrite ‘The traditional and ctil1 predominant secio- religious function... i= simply te noure ascetics who represent centres of sacredness tor. attend ritual performances. . . would be @isturbed ir all monasteries vere to disappear, for in the Indian aing ene maths provides a focus ‘me Divine Along such a hierarchy, manifest divinity within a temple acted a5 a point of access parallel to that of ‘the Living teacher. Each tanple acts as naga for the As the teacher stands to monks in | monastery, s0 the divinity within a temple stands to the aspirants vho cone te worship him, within nis nagha, the sanifest divinity sits at the center, a2 does the nerait in his hut; around him cluster iz om subordinate manifestations; and toward hia com aspizants, ax to the aacrifictel pole or to the teacher, ‘The hiererchy resins the sane. Te deal nierarchy vithin @ Hindu monastle ectablichnent requires « built temple, a shrine to tM teacher, cells for his direct pupils, and for other wmonbers of the order. This inverts the path taken bY physicel mapping of a process carried out throus! editation. An indian Are 2 scot isn and Nonasticis ‘the lan of # Mindy tenple is based on the cane gisgram of construction (vistunapgala) as is the nou snotity, the brahmasthina (place for is that of an altar, of Seen). This square diese nich the earth {= a major manitestation, and around Ite edges--as are the cells of the viniza doraitory-- ee squares with guarding aivinities (Fig. 10).? Tor ne, an early interest in the word magna cane fron a temple in eastern India at a site called mndeavarT, from wnich an inscription dated A.0. 636 yecords that a Vinivesvara (Siva) "magna" nag been built os part of a "WEsSyanandeve xula.t?# much controversy has centered on proposing = phasing of Vaignava and Gaiva worship at the site as a result of fe inscription’s odd phrasing, vith many reading the ineription to record the building of a Saiva maha (aonastery) within ee compound of a Vaignava MMavaxula" (temple). I vould nyself equate "magna" sn the inscription with the standing temple. ‘hon the site and its temple seen othervise exclusively faticated--nas, in the inscription, been subordinated tee cosmic Nariyana, ty von vas probably neant the uh, strya-trSyana, on whore nil] (ula = "high ata~ Hont) ene ectagonai Siva temple has been butlt, the world ie ndeSyapa’s hula (*location), and Siva’s maga fs the temple iteelf, built in 636 C.F. Wailea Hindu temple also can serve collective Biva--to feede, Ste rituals primarily support the individual’® elitary approach tovard the divine. By seeing each ivinity az master yoain, and the worshiper a2 solitary Sn nie approach, indy worship respects the fact that 48 ig "tne ascetic Life (that) releases the soul trom bondage to the ody and permits union vith the vine 25ase ne Prunvanere ruslens-| =e ae aera | Vi vale va far | vavviqica Z] = = Figute 10. Yasupuramandata of taquares, (Drawing Michael W. Mei! 0, Planwih proportioning grid (Drawing: Michael W. Mester)ae Rint, Ryton, iin Teri go Brown te [Bat and Fd pl EXXIIL)As In the developsent of an axis 2 the peripheral monastery tovard the call containing” fmage of buddha within the Buddhist viniza (Fig. 7), Si Ge septa Snes i Saromuce sine Hearth by the vistupumaganapgala, developed what T nave cing an ‘axis of acceea. "©" long thie axis in cert edieval finds temples, the place for” manifestin divinity in the sanctum and that for the aspirant 2 the hall in front nave been aade paraliel-the napiag platform facing the sanctum based on the wane atie fiagran as that of the sanctum itself (Pig. 11)--ay the worshipers iven shelter acchisecturstty anu Inks ovn separate canopy or "shed for sacrifice” (Fi, 32) ‘Te plan for the fifteenth-century "caumukha" Jal: tenpie at Ranakpur (Fig. 11), which orients ant shelters the jplrant within a hall that suggeste, is comptenity, the Atagran of construction (Pig. 10), also orients the vorshise: long an axie tovard the sanctum and places hin niet, fan architectural canopy (Pig. 12). Such # plan is particular might be described in vords us monastery of St. Gall: ‘encapsulated in the plan 4s nothing less than an ideal society . . ., combinitt fat once structures to house spiritual striving ax well fas the multitude of activities necessary to sustain + community.?7 the and that of tit aspirant meet in the tenple, a8 ascetic and establish! fin the magha. To that extent, iinay a! Christian nonastician share conan ground aivine world icion and Monasticlon in Indian Art 2a wee 1. setinitions aye been talon. fos me erica J Escond coilege Eaton (Boston? MSARASS fietiin Company, 1982) WOM Monier Monter-Willians, : sat (199) (Delhi? Nottie) Banarsiaees, 1863) ‘A. L. Bashan, Wistory and Doctrines of he (asSk; ‘Dein! yotilal sararsidass, 2981) 150 iteipercy Brow, ( and ‘ N,' Eniea” aition (Bombay! 0. wevaie Sens, 1979) 10-13 4. Bachan, Kiluitas, 156. 5, George ¥. sriggs, Goraknoith and the sid’ (calestta! vncn Publishing House, 1936), 20. 6, Ronila Thapar, "Renunciation: The Making of & counterculture?" in ancient indian istry (Met'bcini: orient vongman, 1278), 6-87, 7. Briggs, Gorakhnith, 2. 8. thapar, Renunciation," 78 9. osham, $ilvikag. 150: 6. muer snd sagatjund iil Cave Yoaceipt one," Ge asay? 361-6 10. Michael, Meister, “sub-Ueban Planning and aackseut™ Architectuse in india, in ecent Misgarches” in Indiea Afghaeoledy and ACE History no's, Nagaraja fae (Selbiz Agam Kala Brava Shan, 1981), 157-68 ‘ck, Jouthal of the ‘Indian society of {ase1) berg, maryeann dateker, on Reinterpre ‘me Baribar ‘tiene ome Kiettiejunfyai in Az. Briggs, Goraknnitn, 71. Ab, pplaranhia Indica 2 (1964): 16. 34. eplgrephia 25 (1929) Vs ¥. Mirani, sine 4s SEER Iya Pthe watetnayare Cian," ne indian Materleal quarveriy 260930)" I-16. 1S. Epiaraphia indica 2 (894): #. 16. Thapar, "Renunciation, * 79.sanitya ‘Sausod, “1933)> ‘Ment Beahpan Gives ae Htalinore,” ansiaat ‘inale 18. sriggs, orakmnitn, 35-36 4. Thapar, *Renunciation,” 73. 20, david M, Miller and dorothy Cc. Wertz, Monasteries of Mubansiitt Monastic’ Lite: ‘the'wonks and (Wontreal: wecili-oteen’s University Press, 1974} or Lakai fen, ). Hint, in WichoelW. wetater, 2d’ university “of Pennayived fave 2 ( Presa, bed) 32-108 22, Willer and Wertz, Hindu Monastic Lie, 176 23. Michael W. Meister, Mangala. and Practice Iy nagara’ Architecture “in wafer "Eadie, af American Oriental Gacisty 99, (1979)! 204-197 Keletar ‘SMeasureaene and Proportion innings Teale’ Arch{tae: fire," Gnterdiscibiieary cience Reviews 10" (120) ae. «tichael W. Meister, "mundesvarts Ambiguity ant 2" nalysis. of = femple. Pian," In soame or wiitinay eae, Aneglean stuaier in ae Bit"at Undid (ted detnis Gxtsca ‘nd te ruptlahing Ber}, 7-301" Gs S- Cai, "ine. mungeavarl Temple scription of the Year a0) and tts bearing on the tir bles! in Frederick te Asher and 6. §. cal ads, India Bigreptv:' ‘its Bearioe on “the ‘history’ of act "(ier Beihit Oxford and Tai Tubiehing co. i505) 29-3" "paper presented at the winner and outer Spat" Sandia Gandhl wotionan ‘Centre fon Artsy Eliade, ed., The Encyclopaedia of Religion. vel ‘Yorks 'ecaiiian Publishing Company), 36073 27. description of exibition of “the Plan of St: e211 mantaonery cattery, Ponona Collage,” Clareest Glliiceniay 7805) “Gee "atsoy walter Horn’ ond EPs, Born, “the Plan ot St. “gall, "3 vels-— (eerkeley. Tendon? University of Galsforsia Press,” 1979)