간다라 기년명 불상의 편년적 위치
The Chronological Positioning of Dated Gandhāran Buddhas
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In tackling the bewildering complexity surrounding the chronology of Gandhāran Buddhist imagery, we are naturally tempted to start with dated images. This paper is an attempt to explore the chronological places of four dated Buddha images from Gandhāra. It attempts to examine the problem in relation to five major visual types I have identified among Gandhāran Buddhas in my previous research. In particular, I am interested in positioning the dated images in conjunction with the five groups and discussing the ramifications of their placement for drawing a large chronological picture of Gandhāran Buddhist imagery. Through the examination of the four dated Buddhas and their inscriptions, each image can be dated in the following way: (1) a stele representing the Indraśailaguhā (year 89) from Mamane Ḍherī to 216 CE; (2) a standing Buddha from Loriyān Tangai (year 318) to 143 CE; (3) a standing Buddha from Hashtnagar (year 384) to 209 CE; (4) a triad in the collection of the Japanese Buddhist sect Agonshū (year 5) to 132 or 232 CE. Another standing Buddha in the Hirayama Ikuo Silk Road Museum, though not inscribed with a date, may be datable to the first century CE for its apparent link to the capital of the Apraca dynasty, which ruled the Bajaur area during the period. These five images also seem to be related to particular regional bases in each period. Thus assigned in temporal and spatial planes, they could be used as significant referential points in further explorations in the chronological development of Gandhāran Buddhist images.
Abstract
In tackling the bewildering complexity surrounding the chronology of Gandhāran Buddhist imagery, we are naturally tempted to start with dated images. This paper is an attempt to explore the chronological places of four dated Buddha images from Gandhāra. It attempts to examine the problem in relation to five major visual types I have identified among Gandhāran Buddhas in my previous research. In particular, I am interested in positioning the dated images in conjunction with the five groups and discussing the ramifications of their placement for drawing a large chronological picture of Gandhāran Buddhist imagery. Through the examination of the four dated Buddhas and their inscriptions, each image can be dated in the following way: (1) a stele representing the Indraśailaguhā (year 89) from Mamane Ḍherī to 216 CE; (2) a standing Buddha from Loriyān Tangai (year 318) to 143 CE; (3) a standing Buddha from Hashtnagar (year 384) to 209 CE; (4) a triad in the collection of the Japanese Buddhist sect Agonshū (year 5) to 132 or 232 CE. Another standing Buddha in the Hirayama Ikuo Silk Road Museum, though not inscribed with a date, may be datable to the first century CE for its apparent link to the capital of the Apraca dynasty, which ruled the Bajaur area during the period. These five images also seem to be related to particular regional bases in each period. Thus assigned in temporal and spatial planes, they could be used as significant referential points in further explorations in the chronological development of Gandhāran Buddhist images.
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