#2
Here
surprising early the Buddha is represented as a person and not only as a
symbol. There are pictures of animals whose bodies are decorated by leaving
circular blanks as was the case in the time of the Achaemenids. A monk in
barbarian costume offering incense to the stupa is depicted in two places.
Another person carries a receptacle and, in one case, also alittle flag. The
schematic picture of a fenced in tree has a long tradition ( we know it from
the so-called tribal coins) this may also apply to other symbols. How then can
the sudden appearance of Buddhism, the makers familiarity with the ceremonial
buildings and symbols of the plain, but also the many signs of the warlike
character of the pious community be explained?
Today we
know about small states in the foothills of the mountains which were founded by
Saka dynasties. Their princes adorned themselves with Sanskrit names and tiltles
and later, of their own free will, became part of the association of the Kusan
Empire as feudal lords. Perhaps one of them had stationed one of his troops on
the Indus and these had formerly served in the plain and had been converted to
Buddhism there. (Christianity and the Mithras Cult spread in a similar manner.)
This might well have been the state Uda (Chinese : Wu-cha) of which the Kaghan
Valley was a part. A garrison moved forward to the Indus would have had
strategic advantages for this state. Besides they could thus tax the
goldwashers who certainly had been panning for gold at the Indus as early as
that. In the imagination of the warriors Buddhism was mixed with elements of
the popular belief of Gandhara, but also with their tribal religion. That is
why they pictured the stupa, reminiscent of older dynastic sanctuaries, with a
constantly accessible central chamber. Sometimes it is not obvious whether the
clearly visible portal only leads to the ambulatory – this would correspond to
the Buddhist ritual of walking round the stupa – or really into the interior of
the building. One carving evidently has a double meaning – it is a stupa and a
human figure as well. An anthropomorphous pillar belongs to it; added to all
this is a sun disc which has likewise been made into an extremely unorthodox
stupa. Next to it is the word “Hariti” – this does not necessarily mean the
child-eating demon, who later became a benevolent goddess; it could also be
somebody’s name.
Subsequent
decorations of the sanctuary are for the most part easily discernible. They are
clearly post-Buddhist – only individual petroglyphs cannot be identified with
one of the main groups.
