Influence of one culture to another one is a common concept up until now. Even in this 21st century, we can see many influences which lead to an ending product mixed with two or more cultures. Similarly during the second century, there were vast amount of evidences in which we can see influence of Graeco-Roman art in Buddhist iconography (Fisher 1993). In a region called Gandhara (now Pakistan), we could easily see these kinds of influences in stone sculptures of Bodhisattvas. In this paper, we will see a comparison between a ‘Male Head From a Relief’ from Roman period with ‘Head of Bodhisattva’ from Gandhara, Kushan Dynasty and how sculptures in Buddhism had influence of Graeco-Roman period.
This influence was said to be in North-Western region, Gandhara (now Pakistan). Gandharan Buddhist iconography emerged in Kushan period in very specific historical circumstances (Aldrovandi and Hirata 2005). Because there were so many evidences that showed connection to Greco-Roman art in Gandharan sculptures, “Graeco-Roman influence has been put forward for its major distinguishing element” (Aldrovandi and Hirata 2005). Now the question is; how did Greek and Roman Hellenistic art reached India? According to Greek-Buddhist Art article, after the conquest of Alexander the Great, the Greeks came into India and ruled there (K. 1923). During this period of the time, the Buddhist art had a great Hellenistic influence. We can see the influence of the Hellenistic style on the sculpture of Bodhisattvas during Kushan Dynasty which is believed to have settled in India from 1st century (Cotter 2011).
The definition of Bodhisattva is quite interesting. From the description of Cantor Museum, Bodhisattva is “a being who is capable of attaining Bu...
... middle of paper ...
...teresting.
Works Cited
Aldrovandi, Cibele, and Elaine Hirata. "Buddhism, Pax Kushana and Greco-Roman Motifs: Pattern and Purpose in Gandharan Iconography." Academic Search Premier, 79, no. 304: (2005): 306. http://search.proquest.com.libaccess.sjlibrary.org/docview/217568527?accountid=10361
Cotter, Holland. "When East Met West, Under the Buddha's Gaze: [Review]." New York Times, August 12, 2011, C.21.http://search.proquest.com/docview/882990298?accountid=10361
Fisher, Robert. Buddhist Art and Architecture. USA: Thames and Hudson Ltd, 1993.
K., C. F. "Greco-Buddhist Art." Bulletin of the Art Institute of Chicago (1907-1951) 17, no. 7 (Oct., 1923): 66-67.
Rowland Jr., Benjamin. "Bodhisattvas or Deified Kings:A Note on Gandhara Sculpture." Archieves of the Chinese Art Society of America, 15, (1961): 6-12. http://www.jstor.org/stable/20067027?origin=JSTOR-pdf
The statue that will be the focus of this paper portrays the figure “Amida, the Buddha of Infinite Light.” Like many other statues of the Buddha, this Amida Buddha was portrayed to be deep in meditation, sitting cross-legged. A viewer could observe that the Amida Buddha is making a hand gesture while in deep meditation. These gestures, also known as “mudras,” are symbolic in the Buddhist religion, and they are used to convey certain ideas (O’Riley 70). In this case, the Amida Buddha is making the mudra of appeasement (“Amida”). More physical observations could be made by pointing out the “balanced form, divine features, and flowing drapery” (“Amida”) of the Amida Buddha. Those qualities represent the nature of the Buddha, revealing him as “transcendent, graceful, and compassionate” (“Amida”). Features common to other Buddha sculptures show up on this Amida Buddha, like the elongated earlobes, the mole on his forehead, and patterned hair. At first glance, the Am...
Gardner, Helen, and Fred S. Kleiner. Gardner's Art Through the Ages: The Western Perspective. N.p., 2014. Print.
The Ancient Middle East the Roman time periods brought about many different works of art. The Votive Statue of Gudea, an Ancient Near Eastern work, and the Augustus of Primaporta, a Roman work, are good representations of art from their respective time periods. The two works have many similarities and differences within their formal elements, iconography, and historical significance to the time periods in which they were crafted.
Yu, Han. “Memorial on Buddhism”. Making of the Modern World 12: Classical & Medieval Tradition. Trans. Richard F. Burton. Ed. Janet Smarr. La Jolla: University Readers, 2012. 111-112. Print.
Walking into the Hall of the Buddhas, there was a sense of peace and guidance lingering inside me. The seated Bodhisattva, of the Northern Wei dynasty (386-534), CA.480, from the Yungang, Cave xv, Shani Province, made of sandstone, guarded the entrance. At first, I thought it was a time to be disciplined, but the transcending smile from the statue was a delicate fixed gesture that offered a feeling of welcome. It was not a place to confess your wrongdoings; neither was it a place for me to say, “Buddha I have sinned.” It was a room to purify the mind, the mind that we take for granted without giving it harmony. There was a large mural decorating the main wall called “The Paradise of Bhaishajyaguru”(916-1125). I sat down wandering if the artist of the portrait knew that his work would one day be shared on this side of the world, in my time. Much like Jesus Christ and his followers, the mural is a painting of healers and saviors. It was a large figure of the Buddha of medicine, (Bhaishajyaquru) surrounded by followers of Bodhisattvas, Avalokiteshvara, and Mahosthamaprapta with twelve guardian generals who have pledged to disseminate the Buddha’s teaching (Tradition of Liao 916-1125, Metropolitan Museum wall plaque).
Ridgway, Brunilde S. Hellenistic Sculpture II: The Styles of ca. 200-100 B.C. Madison, Wisc.: The University of Wisconsin Press, 2000.
I learned about many significant artwork and artist in this class. This class provided me with a better understanding of the history of the world Art, but also helped me understand the development of art style. However, among all of these precious pieces of artwork, there are two special ones that caught my attention: The Chinese Qin Terracotta Warriors and The Haniwa. Each of them represents the artist’s stylistic characteristics and cultural context. Although they represented different art of rulers, historical values, and scenes, there were visible similarities.
...r. "Ancient Greece." Gardner's art through the ages the western perspective. 13th ed., Backpack ed. Boston, Mass.: Wadsworth Cengage Learning, 2010. 101, 123,129. Print.
Castriota, David. The Ara Pacis Augustae and the imagery of abundance in later Greek and early Roman imperial art. Princeton, N.J.: Princeton University Press, 1995. (P. 64)
Soccio, Douglas J. "The Asian Sages: Lao-Tzu, Confucius, and Buddha." Archetypes of Wisdom. 7th ed. Belmont, CA: Wadsworth Pub., 1995. 23+. Print
Secondly, the art of India fascinated me a lot especially the 13th Century art of “S...
Honour, Hugh, and John Fleming. "Hellenistic and Roman Art." A World History of Art. London: Laurence King, 1999. 179-213. Print.
Stone, W. F. (1897). Questions on the philosophy of art;. London: Printed by William Clowes and Sons.
We can see that the Romans as well as the Early Christians had many things in common but for sure we know the impressions of classical Roman features in early Christian art. Indeed, one can see how Roman Art and Greek Art have influenced naturalism on sculptures from Early Christian Art. We also see similar compositions and influences on the tombs and churches, the ideal design and styles were directly adopted from the Roman Art style.
Vetter, T. (1988). The Ideas and Meditative Practices of Early Buddhism. New York: E.J. Brill.