BUDDHISM AND BUDDHIST MONUMENTS
IN AFGHANISTAN

JA Will Perera

Vol. III, No. 5, 1958

        The first news of Buddhism and Buddhist monuments in Afghanistan trickled through to Civilization in the year 1831, when the celebrated Orientalist H.H. Wilson published the story of the travels, discoveries, and death of two British intrepid, pioneer explorers in the first quarter of the 19th century. George Trebeek, son of a British lawyer practising in Calcutta, and William Moorcroft, Veterinary Surgeon, and Superintendent of the British East India Company's military stud-farm, undertook that ill-fated journey over 130 years ago from India to Turkistan. Moorcroft was keen on importing the "Turkoman breed of horses" with a view to improving the remounts of the East India Company. He also had the idea of opening up trade relations between India and Turkistan. These brave explorers endured many hardships, encountered hostility from tribes and races, faced several disappointments, overcame difficulties, and finally arrived in Bokhara via Le' and Kabul. Men possessed of less resolute hearts may have quailed, faltered, and failed, but the British Spirit prevailed, as it has done throughout history; when the depths of the ocean have been investigated and fathomed, when unconquerable heights were scaled, and when the air itself has been conquered. Like Capt. Robert Falcon Scott and his men perishing in the snowy wastes of Antartica 40 odd years ago, young Trebeek and Moorcroft were stricken with ague (fever) and succumbed to that malignant malady on their homeward trail in the year 1825. Their remote and lonely graves at, or in the vicinity of Balkh, told the sorrowful tale of their ill-timed, ill-advised, and ill-fated expedition.

        Trebeek and Moorcroft, we glean from Mr. Wilson's publication, were the first Europeans ever to explore the Chetiyas (Stupas) of Afghanistan. They were also the first Westerners to visit, graze, and marvel at the Colossi at Bamiyan. Seven years after the tragic deaths of these Britons, a young English Officer, Lieut. Alexander Burnes journeyed across the Punjab, thence through Peshwar on to Bokhara. He was bent on seeing the areas conquered by Alexander the Great, and also of exploring the Oxus. His companions in that adventure were Mohum Lal, a Kashmiri Brahmin, and Dr. James Gerard the medical Officer. Success attended their mission in 1832. Mohum Lal acted as the Persian Munshi (interpreter). In his narrative Lieut. Burnes mentions "Caves in rocks," "towers," and "topics" in Kabul and Jalalabad districts. He describes the "Buts of Bamiyan" which he thought "existed before the time of Mohammed, and when the country was possessed by Kafirs under the dominion of Zohak whose reign was antecedent to Christianity."

        The discoveries of Trebeek, Moorcroft, and Burnes, were soon eclipsed by the thorough exploration of Afghan antiquities by the American Traveller Charles Masson. He was impelled to venture into Afghanistan, by his thirst to uncover the site of Alexandria under the Caucasus, one of the Colonies established by the powerful Macedonian. This American archaeologist displayed a remarkable keenness in ascertaining facts, an aptitude in garnering valuable information, and unlimited powers physically. These qualities have won the unqualified approbation of M. Foucher, the greatest authority on the Gandhara art. Masson stayed in Afghanistan for 3 years (1834-37), during which period he excavated several Chetiyas (Stupas) in the Kabul and Jelalabad areas, within which dagabas he discovered exquisite relic-caskets, coins, etc.

        The results of Masson's expedition, he divulged to the world in three consecutive Memoranda published in the Journals of the Royal Asiatic Society of Bengal, in the years 1835 and 1836. Later, in the year 1841, the great Orientalist, H.H. Wilson, published them in the "Ariana Antiqua," London, together with a Memoir from Masson. Then followed a lull or a "calm before the storm," when the First Afghan War waged by the British, broke out in all its fury. When the war was in a most critical stage, a British prisoner-of-war in Afghan hands (Lieut. Vincent Eyre), contrived to explore the Bamiyan Caves. His short and incomplete notes were embodied in his book: "The Military Operations at Kabul, with a Journal of imprisonment in Afghanistan." Shortly after Eyre's contribution to knowledge, J. P. Ferrier, a French Officer travelled incognito from Baghdad over land to Lahore in India. In the course of his risky journey, Ferrier inspected the Buddhist rock-cut caves at Sing-lak in Afghanistan. During the Second Afghan War (1878-80) William Simpson, British War- Correspondent explored the cave-shrines and stupas at Jelalabad. He published his discoveries, (with several sketches), in the journal of the Royal Asiatic Society, 1882, and the other periodicals.

        When Lord Dufferin appointed the Russo-Afghan Boundary Delimitation Commission in 1885, Capt. the Hon'ble M.G. Talbot together with Capt. Maitland, made complete as well as reliable descriptions of the Bamiyan Caves, subsequently published with sketches in the Royal Asiatic Journal of 1886. As there was a cessation of research work since then, Foucher in the first volume (pub. 1905,) of his monumental work "L'ART GRECO BOUDDHIQUE DU GANDHARA" (page 7) remarks, that mankind must await further exploration to augment the present knowledge. However, in 1922 M. Foucher signed a Pact with the Royal Afghan Government, by which Convention, the exclusive right was granted to France till 1952 (30 years), to carry on Archaeological excavation throughout Afghanistan. Within a short time, the wise action taken by the King of the Afghans has been amply justified. Besides M. Foucher, other French savants like M. Hackin, M. Jouveaux Dubrenil and M. and Mme. Godard visited the country, and their combined enthusiastic work has yielded much valuable material pertaining to Buddhism. In the twenties of this century, the second volume of Foucher's great work on the Graeco-Buddhist Gandhara Art was published, replete with illustrations and bewitching tale of the Buddhist Sculptures, etc., of Bamiyan. Further volumes are contemplated, and it is fervently hoped that like the sea giving up its dead, this ancient Buddhist Kingdom, will surrender what yet lies buried beneath its soil thereby enriching Buddhism in the next 2,500 years of this World Religion, commencing from June 1957. The present turmoil and ferment in the Islamic the world, and the antipathy towards the West, are passing phases—the birth-pangs of new nations—and should not be permitted to foul or clog springs, of knowledge regarding Asian religions, cultures, etc. I now approach my main theme "Buddhism & Buddhist Monuments in Afghanistan."

        Prof: Sylvain Levi, the great French orientalist, in one of his works said: -

        "In the great movement of exchange which constitutes from time immemorial the organic life of the whole of mankind, India has largely given as she has largely received."

        Dr. Upendra Nath Ghosal, M.A, Ph. D. in his book "Ancient Indian Culture in Afghanistan" written in 1928 at the request of Dr. Kalidas Nag, and in which undertaking he received the valuable assistance of Dr. Prabodh Chandra Bagchi and Dr. Bijan Raj Chatterjee, refers to the Buddhist monuments that exist in Afghanistan today.

        Before the Christian era, Buddhism flourished in the "valley of the Oxus. In B.C. 2, a Chinese Ambassador sent to China certain Buddhist texts "from the country of the Yueh-chi ," which corresponds to Afghanistan of our times.

        Before the Indian Buddhist missionaries Kasyapa Matanga and Dharmaratna arrived in N. W. China in A. C. 68, they worked in Yueh-chi (Afghanistan).

        The great Afghan monarch Kanishka of the Yueh-chi or Kushan dynasty, says Dr. Ghosal, "fell under the spell of Buddhism, and he distinguished himself as much by his patronage of Vasumitni and Asvaghosa, as by his construction of stupas and viharas."

        Among the many pious donors of Buddhist institutions in ancient Afghanistan, as revealed in the inscriptions on urns, earthern jars, and reliquaries discovered in Afghan stupas, are the names of the Greek district officer Theodoras, the satrap of Vespasi named Horamurta, "an unnamed son of the Satrap Kapisi, who was the son of the Satrap Granafaka," the monk Rahula who hailed from Vanayu, also Kamaguli's son Vagra Marega.

        It is apparent, therefore, that among the donors figured high officials, as well as monks and laymen of non-Indian races,. viz: Greeks, Persians, etc.

        The Persians were in the forefront of those spreading the cultures of India, Central and Eastern Asia.

        Adds: Dr. Ghosal:- "Neither the climate nor the historical development - of Afghanistan has been so favourable to the preservation of the ancient records.

        "But it may be observed that Birch-bark manuscripts were found along with other relics inside the Stupas of the Upper Kabul valley by their first Western explorer."

PRAKRIT

        The early Christian era inscriptions are in Indian Prakrit, identical with those Kharosthi Mss., found in Khotan areas. Prof. Sten Konow in 1926 proved that Buddhist canonical literature, presumably of the Sarvastivadin school was written in Prakrit in Kharosthi inscriptions. In ancient Afghanistan too, there is evidence of the Graeco-Buddhist school of art "which expressed the ideas of Buddhism in forms of Hellenistic art.

        The Buddhist monuments are strewn along the tract of the great highway that connected N. W. India along the Kabul Valley and across the Hindu Kush with Western and Central Asia." These are Majestic in proportion and execution. In the plain of Jelalabad (Nagaratara of the ancients) stupas and monasteries exist in profusion. At Hadda, 5 miles south of Jelalabad is the site of the famous Stupa of Lord Buddha's skull bone. In the ruins there, fine examples of Gandhara sculpture can be seen. In Kohistan of Kabul, the remains of a Buddhist city have been unearthed. Those remains are situated on the site of three vast amphi theatres now called Seh Topan the Kamari, and Shevaki. In Kapisa valley have been located the famous monastery erected by the Chinese hostages of Emperor Kanishka.

        Besides, Stupas and other monastic buildings mentioned by Hnuen Tsang have been unerringly identified. Grottos and caves are found at Bamiyan near the snow-capped Hindu Kush. The colossal images of Buddha there are far-famed. Abul Fazi, a Muslim writer of the 17th century estimated these caves to be 12,000 in number. In some, monks lived, others contain images of Buddha and Bodhisatvas.

        The colossal images are five in number, three sedant images and two erect ones of the Lord. The two erect ones "are coated with stucco, which was originally gilt, so much so, that Hiuen Tsang held the lesser of them to be made of bronze." The frescoes have vanished in the course of ages, but the French Archaeological delegation at Kabul, has commendably preserved for posterity "precious fragments from the riches of the colossal Buddhas".

        Buddhas, Bodhisatvas, Kings, nobles, their wives servants carrying trays of offerings (of Sigiriya frescoes), pious donors, and the Persian Moon Goddess "mounted upon a chariot drawn by horses" can be seen in those fresco fragments. Says Dr. Choshal: "Bamiyan paintings are of high importance, as forming the connecting link between the art of Ajanta and the Buddhist pictorial art of Central Asia."

        There is also a famous Parinirvana image of the Buddha at Bamiyan. In Afghan-Turkistan the ruins of Stupas and others were discovered about 35 years ago by Mon. Foucher. This is on the ancient site of Balkh. The Stupas range from the primitive or earliest types, to the more elaborate and complicated varieties. In most Stupas extant "the drum is adorned with a belt or ornamental moulding consisting of a succession of arches resting upon pilasters or else of a series of pilasters alone". In many Stupas were found "relic-caskets which were made either of gold, or of silver, and often encrusted with gems."

        Pillars similar to those at Sanchi and Saranath are, also found in almost all Buddhist sites in Afghanistan. S.E. of Kabul are two pillars, one called Minar Chakri or the Wheel Pillar which may have had on its summit the Dharma Chakra.

        A few years ago, Mr. Abdusattar Shalizi, General Director of Labour in Afghanistan, when attending the International Labour Conference at Nuwara-Fliya, referred to the Colossal Buddha statues in the Bamiyan Valley as "the World's biggest statues, each Buddha being over 200 feet in height." Mr. Shalizi saw a remarkable affinity in the Buddha images at Anuradhapura, Polonnaruwa, and Awukana, and those in Afghanistan. He added that the Afghan Government would be only too glad to welcome Buddhists from Lanka, who might care to visit his Country, either as pilgrims, or as research students in archaeology. The best season to visit Afghanistan, he said, would be from the end of April to the end of September, as at other times it is very cold there.

        In the Kabul Museum there are said to be many rare "pieces" of the Buddhist era in Afghanistan, among them being a Bodhisattva from Fondukistan, a stucco in the Indo-Sassanian style, Circa 7th Century A.C. and 27 inches high. An exquisite photograph of it by G. Butcher appeared in "Oriental Art," Vol. I No. 4, Winter 1955.