Sites in the
Gilgit Valley (Alam Bridge) and near Hunza (Haldeikish) offer inscriptions
which spread over the entire period in which the Kusan Empire existed and even
go beyond it. A small number of rock-carvings belong to them.
In the Indus
Valley near Chilas, however, there is only one single comparable concentration
of inscriptions (called Chilas II in previous literature). It developed in a closely
defined period before the Kusan asserted themselves far into the mountains. All
the more important is that rock-carvings which are artistically of high quality
and historically important were added to these. Their exact interpretation
remains a task for the future. Only three and a half kilometres below the mouth
of the Buto-Gah, the torrent above which Chilas is situated on a steep terrace,
a sacred place has been formed out of the cliffs. At the height of the summer
the land at their foot is flooded as the Indus rises by several metres. At one
point it is possible to descend between the bastions of rock. To the left huge
rock face is visible divided by natural fissures into several friezes. Each of
them represents scenes with many figures, which Dani has interpreted as local
nobles submission to the conqueror. Perhaps the reading of the short
inscription will clarify this. Past this convex face of the cliff one can reach
a niche which is also richly decorated and from which one can raise oneself up
onto platform. It is protected by a huge vault-like formation of rock. The
lower half is covered by pictures pecked into the rock. Stupas of an ancient
form, partly framed by ceremonial pillars, can be discerned as well as human
beings and animals, elephants among them. A similar figural decoration is also
to be found in the deep hollows which the river formerly carved out of the
adjoining rock face. They are arranged on several levels, some of them are also
below the platform and the access to it. At some places there are longer
inscriptions; the Kharosthi still shows peculiarities which were common
practice at the time of the Saka predecessors of the Kusan. First readings are
available. The names of the deities Krsna and Balarama have been reliably
deciphered. It still, however, remains to be proven whether several well-known
names of kings do really occur, as is maintained by Prof. Dani. It seems rather
doubtful that so many prominent persons should have found their way to the
Indus. Armed men, some mounted as well, are depicted in front of a stupa with
remarkable frequency. Some have dismounted in order to show their reverence in
approaching a Buddhist sanctuary.
