By Douglas J.
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Mark Twain quoted in Eck 1982, p. 5)1 The location of Varanasi on the River Ganga (anglicized and written as Ganges), 696 km from Delhi, pre-dates the arrival of Indo-Aryan tribes somewhere between 1400 and 800 BC. This is validated from the material remains excavated at the Raj ghat plateau, which lies towards the north side of the present city. Varanasi is well connected with other important cities in India by road, rail and air. It has a resident population of around 1,570,000 and a traveling population of pilgrims and tourists of over one million annually (Lannoy 1999).
Here, architectural features are identified on the basis of their legibility in relation to each other, instead of being identified according to their connotations. As Barthes remarks: “Lynch has a conception of the city that remains more ‘Gestalt’ than structural” (1997, p. 167). This mode of analysis of urban places based on relational differences has limited urban imagery to the physical form of the city alone—to those elements that are visible and tangible. This imagistic city, relying on visual stimuli, was seen as impacting on the individual such that the metaphorical descriptions of the city have changed from the “physical body” to the “mind” (Donald 1999).
3 As one moves from the ghats towards the city, one tends to lose oneself in the maze of narrow lanes, winding through two to three-storied houses with intricately carved balconies. The havelis, that are houses of the rich, have been built around a central court, with ornamental gardens at several levels. The façades of older mansions display an Islamic influence, with balconies and window screens elaborately wrought with filigree decoration. The narrow lanes are dotted at intervals with innumerable stone idols of various deities.