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Saka
From Wikipedia, the free encyclopedia

The Saka (Old Iranian Sakā; Latinized Sacae) were a Scythian tribe,
rendered in Greek as Σάκαι, in Chinese as 塞 (pinyin sāi; from Old
Chinese *sək), and in Sanskrit as शक, referring to those Scythians
who founded the Indo-Scythian kingdom in the 2nd century BC.

Old Iranian: http://en.wikipedia.org/wiki/Old_Iranian
Scythian: http://en.wikipedia.org/wiki/Scythians
Indo-Scythian: http://en.wikipedia.org/wiki/Indo-Scythian

Indo-Scythians
From Wikipedia, the free encyclopedia

The Indo-Scythians are a branch of Sakas (Scythians), who migrated
from southern Siberia into Bactria, Sogdiana, Arachosia, Gandhara,
Kashmir, Punjab, Gujarat, Maharashtra and Rajasthan, from the middle
of the 2nd century BCE to the 4th century CE. The first Saka king in
India was Maues or Moga who established Saka power in Gandhara and
gradually extended supremacy over north-western India. Indo-Scythian
rule in India ended with the last Western Satrap Rudrasimha III in 395
CE.

Siberia: http://en.wikipedia.org/wiki/Siberia
Bactria: http://en.wikipedia.org/wiki/Bactria
Sogdiana: http://en.wikipedia.org/wiki/Sogdiana
Arachosia: http://en.wikipedia.org/wiki/Arachosia
Gandhara: http://en.wikipedia.org/wiki/Gandhara
Kashmir: http://en.wikipedia.org/wiki/Kashmir
Punjab: http://en.wikipedia.org/wiki/Punjab_region
Gujarat: http://en.wikipedia.org/wiki/Gujarat
Maharashtra: http://en.wikipedia.org/wiki/Maharashtra
Rajasthan: http://en.wikipedia.org/wiki/Rajasthan
Maues/Moga: http://en.wikipedia.org/wiki/Maues
Rudrasimha III: http://en.wikipedia.org/wiki/Rudrasimha_III

The invasion of India by Scythian tribes from Central Asia, often
referred to as the Indo-Scythian invasion, played a significant part
in the history of India as well as nearby countries. In fact, the Indo-
Scythian war is just one chapter in the events triggered by the
nomadic flight of Central Asians from conflict with Chinese tribes
which had lasting effects on Bactria, Kabol, Parthia and India as well
as far off Rome in the west.

Bactria: http://en.wikipedia.org/wiki/Bactria
Kabol: http://en.wikipedia.org/wiki/Kabol
Parthia: http://en.wikipedia.org/wiki/Parthia

The Scythian groups that invaded India and set up various kingdoms,
included besides the Sakas other allied tribes, such as the Medii,
Xanthii, Massagetae, Getae, Parama Kambojas, Avars, Bahlikas, Rishikas
and Paradas.

Medes/Medea: http://en.wikipedia.org/wiki/Medii
Massagetae: http://en.wikipedia.org/wiki/Massagetae
Getae: http://en.wikipedia.org/wiki/Getae
Parama Kamboja: http://en.wikipedia.org/wiki/Parama_Kamboja
Avars: http://en.wikipedia.org/wiki/European_Avars
Bahlikas: http://en.wikipedia.org/wiki/Bahlikas
Rishikas: http://en.wikipedia.org/wiki/Rishikas
Paradas: http://en.wikipedia.org/wiki/Paradas

Western Satraps
From Wikipedia, the free encyclopedia

The Western Satraps, or Western Kshatrapas (35-405) were Saka rulers
of the western and central part of India (Saurashtra and Malwa: modern
Gujarat, Southern Sindh, Maharashtra, Rajasthan and Madhya Pradesh
states). Their state, or at least part of it, was called "Ariaca"
according to the Periplus of the Erythraean Sea.

They were successors to the Indo-Scythians, and were contemporaneous
with the Kushans who ruled the northern part of the Indian
subcontinent and were possibly their overlords, and the Satavahana
(Andhra) who ruled in Central India. They are called "Western" in
contrast to the "Northern" Indo-Scythian satraps who ruled in the area
of Mathura, such as Rajuvula, and his successors under the Kushans,
the "Great Satrap" Kharapallana and the "Satrap" Vanaspara.[1]
Although they called themselves "Satraps" on their coins, leading to
their modern designation of "Western Satraps", Ptolemy in his 2nd
century "Geographia" still called them "Indo-Scythians".[2]

Altogether, there were 27 independent Western Satrap rulers during a
period of about 350 years. The word Kshatrapa stands for satrap, and
its equivalent in Persian Ksatrapavan, which means viceroy or governor
of a province.

Classical accounts

Modern historical accounts of the Indo-Scythian wars often assume that
the Scythian protagonists were a single tribe called the Saka (Sakai
or Sakas). But earlier Greek and Latin texts suggest that the term
Scythians referred to a much more widespread grouping of Central Asian
peoples.

To Herodotus (484-425 BC), the Sakai were the 'Amurgioi Skuthai' (i.e.
Scythians from Ammyurgia).[1] Strabo (Gaius Julius Caesar Strabo, 63
BC-AD 24 circa) suggests that the term Skuthais (Scythians) referred
to the Sakai and several other tribes.[2] Arrian (Lucius Flavius
Arrianus 'Xenophon' , c AD 92-175), refers to the Sakai as Skuthon (a
Scythian people) or the Skuthai (the Scythians) who inhabit Asia.[3]

Herodotus: http://en.wikipedia.org/wiki/Herodotus
Strabo: http://en.wikipedia.org/wiki/Strabo
Arrian: http://en.wikipedia.org/wiki/Arrian

It is clear that the Greek and Latin scholars cited here believed, all
Sakai were Scythians, but not all Scythians were Sakai.[4] It seems
likely that modern confusion about the identity of the Scythians is
partly due to the Persians. According to Herodotus, the Persians
called all Scythians by the name Sakas.[5] Pliny the Elder (Gaius
Plinius Secundus, AD 23–79) provides a more detailed explanation,
stating that the Persians gave the name Sakai to the Scythian tribes:
"nearest to them".[6] This likely explains why all the Scythians began
to be called Sakai. The Behistun inscription mentions four divisions
of the Scythians,

Pliny-the-elder: http://en.wikipedia.org/wiki/Pliny_the_Elder
Behistun Inscription: http://en.wikipedia.org/wiki/Behistun_inscription

* the Saka paradraya "Scythians beyond the sea" of Sarmatia,
http://en.wikipedia.org/wiki/Sarmatia
* the Saka tigraxauda "Scythians with pointy hats",
http://en.wikipedia.org/wiki/Pointy_hat
* the Saka haumavarga " haoma-worshipping Scythians" (Amyrgians)
of the Pamir and
http://en.wikipedia.org/wiki/Haoma
Komedes: http://en.wikipedia.org/wiki/Komedes
Pamir: http://en.wikipedia.org/wiki/Pamir_Mountains
* the Saka para Sugudam "Scythians beyond Sogdia" at the Jaxartes.
Sogdiana: http://en.wikipedia.org/wiki/Sogdia
Syr Darya: http://en.wikipedia.org/wiki/Jaxartes

Of these, the Saka tigraxauda were the Saka proper. The other three
were different "Scythian" tribes.

It is suggested Scythia was a generic term that was loosely applied to
a vast area of Central Asia spanning numerous groups and diverse
ethnicities. Ptolemy writes that Skuthia was not only "within the
Imaos" (the Himalayas) and "beyond the Imaos" (north of the
Himalayas), but also speaks of a separate "land of the Sakais" within
Scythia.[7]

Ptolemy: http://en.wikipedia.org/wiki/Ptolemy
Stephanus of Byzantium: http://en.wikipedia.org/wiki/Stephanus_of_Byzantium
Isidorus of Charax: http://en.wikipedia.org/wiki/Isidorus_of_Charax

The Romans recognized both Saceans (Sacae) and Scyths (Scythae).
Stephanus of Byzantium referred to the Sakas in Ethnica as Saka sena,
or Sakaraucae. Isidorus of Charax used the term "Saka" in his work
"Parthian stations". They were known to the Chinese as the Sai
(Chinese: 塞, Old Sinitic *sək).

Chinese Imperial reports by General Ban Chao and the Greek history by
Stephanus Byzantinus record how the Sakasena, originally Scythians,
were pushed west and displaced by the Asii who themselves became known
as Scythians as they conquered Sakastan. On the west the Saka were
among the first Iranians to enter the Middle East. The Assyrians of
the time of Esarhaddon record campaigning against a people they called
in the Akkadian the Ashkuza or Ishhuza.[8] Hugo Winckler was the first
to associate them with the Scyths and the identification remains
without serious question. They were closely associated with the
Gimirrai,[8] who were the Cimmerians known to the ancient Greeks.
Confusion arose because they were known to the Persians as Saka,
however they were known to the Babylonians as Gimirrai, and both
expressions are used synonymously on the trilingual Behistun
inscription, carved in 515 BCE on the order of Darius the Great.[9]
These Scythians were mainly interested in settling in the kingdom of
Urartu, which later became Armenia. The district of Shacusen, Uti
Province, reflects their name.[10] In ancient Hebrew texts, the Ashkuz
(Ashkenaz) are even considered to be a direct offshoot from the
Gimirri (Gomer).[11]

Strabo

According to the Greek chronicler Strabo,[12] Bactria was taken by
nomads like "the Asioi and the Pasianoi, and the Tacharoi and the
Sakaraukai, who originally came from the other side of the Iaxartou
river (Syr Darya) that adjoins that of the Sakai and the Sogdoanou and
was occupied by the Saki."

The Prologus XLI of Historiae Philippicae also refers to the Scythian
invasion of the Greek kingdom of Bactria and Sogdia. The invaders are
described as "Sarauceans" (Saraucae) and "Asians" (Asiani). Aseni and
Asoi clans are also referenced by Pliny [13] and he locates them all
in southern side of the Hindukush. Bucephala was the capital of the
Aseni which stood on Hydaspes (the Jhelum River) [14]. The Sarauceans
are Sacarauls and the "Aseni" are the Asioi of Strabo.[15]

After being turned out from Issyk-Kul lake under pressure from the
Yuezhi, and moving to Bactria via Sogdiana and Fergana, the Issyk-kul
Sakas (Sakaraulois) had been joined on their way by sections of other
Scythian tribes. The term Asio (or Asii) obviously refers to horse
People[16] and undoubtedly refers to the Kambojas of the Parama
Kamboja domain whose Aswas or horses have been glorified in the
Mahabharata[17] as being of excellent quality. In fact, Asio, Asi/
Asii, Asva/Aswa, Ari-aspi, Aspasios, Aspasii (or Hippasii) are variant
names the Classical writers have given to the horse-clans of the
Scythian Kambojas.[18] These terms are most likely derived from the
Old-Persian words for horse, "asa" and "aspa."[19]

Some scholars tend to link the Rishikas with the Tukharas and with the
Yuezhi themselves. The Rishikas were closely affiliated with the
Parama-Kambojas as per Mahabharata evidence.[20] Similarly, the
Pasianois were another Scythian tribe from Central Asia. Saraucae or
Sakarauloi obviously refers to the Saka proper from Issyk-kul Lake. If
one accepts this connection, then the Tukharas (= Rishikas = Yuezhi)
controlled the eastern parts of Bactria (Ta-hia) while the combined
forces of the Sakarauloi, 'Asio' (horse people = Parama Kambojas) and
the 'Pasinoi' of Strabo occupied its western parts after being
displaced from their original home in the Fergana valley by the
Yuezhi. As stated earlier, Ta-hia is taken to mean Tukhara/Tushara
which also included Badakshan, Chitral, Kafirstan and Wakhan which are
said to have formed eastern parts of Bactria[21] According to other
scholars, it were the Saka hordes alone who had put an end to the
Greek kingdom of Bactria.[22]

Language

The Sakan speakers were gradually conquered and acculturated by the
Turkic expansion to Central Asia beginning in the 4th century. The
only known remnants of the Sakan language come from Xinjiang, China,
but the language there is widely divergent from the rest of Iranian
and accordingly is called eastern or northeastern Iranian. It also is
divided into two divergent

Kingdom of Khotan

Main article: Kingdom of Khotan
http://en.wikipedia.org/wiki/Kingdom_of_Khotan

In the 3rd century AD the Saka had their own kingdom in Khotan.

See also

* Sakastan http://en.wikipedia.org/wiki/Sakastan
* Kambojas http://en.wikipedia.org/wiki/Kambojas
* Scythians http://en.wikipedia.org/wiki/Scythians
* Indo-Scythians http://en.wikipedia.org/wiki/Indo-Scythians
* Pazyryk culture http://en.wikipedia.org/wiki/Pazyryk_culture
* Pazyryk burials http://en.wikipedia.org/wiki/Pazyryk_burials
* Sakha Republic http://en.wikipedia.org/wiki/Sakha_Republic

Books and Articles

* Bailey, H. W. 1958. "Languages of the Saka." Handbuch der
Orientalistik, I. Abt., 4. Bd., I. Absch., Leiden-Köln. 1958.
* Davis-Kimball, Jeannine. 2002. Warrior Women: An Archaeologist's
Search for History's Hidden Heroines. Warner Books, New York. 1st
Trade printing, 2003. ISBN 0-446-67983-6 (pbk).
* Bulletin of the Asia Institute: The Archaeology and Art of
Central Asia. Studies From the Former Soviet Union. New Series. Edited
by B. A. Litvinskii and Carol Altman Bromberg. Translation directed by
Mary Fleming Zirin. Vol. 8, (1994), pp. 37–46.
* Hill, John E. 2004. The Western Regions according to the Hou
Hanshu. Draft annotated English translation.[24]
* Hill, John E. 2004. The Peoples of the West from the Weilue 魏略
by Yu Huan 魚豢: A Third Century Chinese Account Composed between 239
and 265 CE. Draft annotated English translation.[25]
* Lebedynsky, Iaroslav. (2006). Les Saces: Les <<Scythes>> d'Asie,
VIIIe av. J.-C.-IVe siècle apr. J.-C. Editions Errance, Paris. ISBN
2-87772-337-2 (in French).
* Pulleyblank, Edwin G. 1970. "The Wu-sun and Sakas and the Yüeh-
chih Migration." Bulletin of the School of Oriental and African
Studies 33 (1970), pp. 154–160.
* Puri, B. N. 1994. "The Sakas and Indo-Parthians." In: History of
civilizations of Central Asia, Volume II. The development of sedentary
and nomadic civilizations: 700 B.C. to A.D. 250. Harmatta, János, ed.,
1994. Paris: UNESCO Publishing, pp. 191–207.
* Thomas, F. W. 1906. "Sakastana." Journal of the Royal Asiatic
Society (1906), pp. 181–216.
* Yu, Taishan. 1998. A Study of Saka History. Sino-Platonic Papers
No. 80. July, 1998. Dept. of Asian and Middle Eastern Studies,
University of Pennsylvania.

* Yu, Taishan. 2000. A Hypothesis about the Source of the Sai Tribes.
Sino-Platonic Papers No. 106. September, 2000. Dept. of Asian and
Middle Eastern Studies, University of Pennsylvania.

References

# ^ History, VII, 64
# ^ Strabo, XI, 8, 2
# ^ Ambaseos Alexandrou, III, 8, 3
# ^ B. N. Mukerjee, Political History of Ancient India, 1996, p
690-91.
# ^ Herodotus Book VII, 64
# ^ Naturalis Historia, VI, 19, 50
# ^ Geography VI, 12, 1f; VI, 13; 1f, VI, 15, 1f
# ^ a b Westermann, Claus; John J. Scullion, Translator (1984). : A
Continental Commentary. pp. 506.
# ^ George Rawlinson, noted in his translation of History of
Herodotus, Book VII, p. 378
# ^ Kurkjian, Vahan M. (1964). A History of Armenia. Armenian General
Benevolent Union of America. pp. 23.
# ^ . "The sons of Gomer were Ashkenaz, Riphath,[a] and Togarmah." See
also the entry for Ashkenaz in Young, Robert. Analytical Concordance
to the Bible. Mac Donald Publishing Company. ISBN 0917006291.
# ^ XI.8.2.
# ^ Pliny: Hist Nat., VI.21.8-23.11, List of Indian races
# ^ Alexander the Great, Sources and Studies, p 236, W. W. Tarn;
Political History of Indian People, 1996, p 232, H. C. Raychaudhury,
B. N. Mukerjee
# ^ History and Culture of Indian People, Age of Imperial Unity, p
111; Political History of Ancient India, 1996, p 692.
# ^ For Asii = Aswa = Horse-people, see: Annals and Antiquities of
Rajasthan, reprint (2002), pp 53-54, 64 fn 1 etc
# ^ MBH 8.38.13-14, 10.13.1-2; 7.23.42-43 etc.
# ^ For Asii/Aswa/Assaceni/Aspasio connection with horse, refer to
Annals and Antiquities of Rajasthan, Reprint (2002), James Tod. E.g:
"In Aswa, we have ancient race peopled on both sides of Indus and
probable etymon of Asia. The Assaceni, the Ari-aspii, the Aspasians
and (the Asii) whom Strabo describes as Scythic race have same origin.
Hence Asi-gurh (Hasi/Hansi) and Asii-gard, the first settlements of
Scythic Asii in Scandinavia" (See: Annals and Antiquities of
Rajasthan, Reprint (2002), Vol I, p 64 fn 1. Also see: pp 51-54, 87,
95; Vol-2, P 2, James Tod. For nomenclature Aspasii, Hipasii, see:
Olaf Caroe, The Pathans, 1958, pp 37, 55-56. Pliny also refers to
horse clans like Aseni, Asoi living in north-west of India (which were
none-else than the Ashvayana and Ashvakayana Kambojas of Indian
texts). See: Hist. Nat. VI 21.8-23.11; See Ancient India as Described
by Megasthenes and Arrian, Trans. and edited by J. W. McCrindle,
Calcutta and Bombay,: Thacker, Spink, 1877, 30-174.
# ^ Encyclopedia Iranica Article on Asb
# ^ Lohan. ParamaKambojan.Rishikan.uttaranapi:MBH 2.27.25;
Kambojarishika ye cha MBH 5.5.15 etc.
# ^ Political History of Ancient India, 19996, Commentary, p 719, B.
N. Mukerjee. Cf: "It appears likely that like the Yue-chis, the
Scythians had also occupied a part of Transoxiana before conquering
Bactria. If the Tokhario, who were the same as or affiliated with Yue-
chihs, and who were mistaken as Scythian people, particiapated in the
same series of invasions of Bactria of the Greeks, then it may be
inferred that eastern Bactria was conquered by Yue-chis and the
western by other nomadic people in about the same period. In other
words, the Greek rule in Bactria was put to end in c 130/29 BC due to
invasion by the Great Yue-chis and the Scythians Sakas nomads
(Commentary: Political History of Ancient India, 1996, p 692-93, B.N.
Mukerjee). It is notable that before its occupation by Tukhara Yue-
chis, Badakashan formed a part of ancient Kamboja i.e. Parama Kamboja
country. But after its occupation by the Tukharas in second century
BC, it became a part of Tukharistan. Around 4th-5th century, when the
fortunes of the Tukharas finally died down, the original population of
Kambojas re-asserted itself and the region again started to be called
by its ancient name Kamboja (See: Bhartya Itihaas ki Ruprekha, p 534,
J.C. Vidyalankar; Ancient Kamboja, People and the Country, 1981, pp
129, 300 J.L. Kamboj; Kambojas Through the Ages, 2005, p 159, S Kirpal
Singh). There are several later-time references to this Kamboja of
Pamirs/Badakshan. Raghuvamsha, a 5th c Sanskrit play by Kalidasa,
attests their presence on river Vamkshu (Oxus) as neighbors to the
Hunas (4.68-70). They have also been attested as Kiumito by 7th c
Chinese pilgrim Hiun Tsang. Eighth century king of Kashmir, king
Lalitadiya had invaded the Oxian Kambojas as is attested by
Rajatarangini of Kalhana (See: Rajatarangini 4.163-65). Here they are
mentioned as living in the eastern parts of the Oxus valley as
neighbors to the Tukharas who were living in western parts of Oxus
valley (See: The Land of the Kambojas, Purana, Vol V, No, July 1962, p
250, D. C. Sircar). These Kambojas apparently were descendants of that
section of the Kambojas who, instead of leaving their ancestral land
during second c BC under assault from Ta Yue-chi, had compromised with
the invaders and had decided to stay put in their ancestral land
instead of moving to Helmond valley or to the Kabol valley. There are
other references which equate Kamboja= Tokhara. A Buddhist Sanskrit
Vinaya text (N. Dutt, Gilgit Manuscripts, III, 3, 136, quoted in
B.S.O.A.S XIII, 404) has the expression satam Kambojikanam kanayanam
i.e a hundred maidens from Kamboja. This has been rendered in Tibetan
as Tho-gar yul-gyi bu-mo brgya and in Mongolian as Togar ulus-un yagun
ükin. Thus Kamboja has been rendered as Tho-gar or Togar. And Tho-gar/
Togar is Tibetan/Mongolian names for Tokhar/Tukhar. See refs: Irano-
Indica III, H. W. Bailey, Bulletin of the School of Oriental and
African Studies, University of London, Vol. 13, No. 2, 1950, pp.
389-409; see also: Ancient Kamboja, Iran and Islam, 1971, p 66, H. W.
Bailey.
# ^ Cambridge History of India, Vol I, p 510; Taxila, Vol I, p 24,
Marshal, Early History of North India, p 50, S. Chattopadhyava.
# ^ Dalby, Andrew (2004). Dictionary of Languages: the definitive
reference to more than 400 languages. Columbia University Press. pp.
278.
# ^ "The Han Histories". Depts.washington.edu.
http://depts.washington.edu/silkroad/texts/hhshu/hou_han_shu.html.
Retrieved 2009-08-10.
# ^ "Weilue: The Peoples of the West". Depts.washington.edu.
2004-05-23.
http://depts.washington.edu/silkroad/texts/weilue/weilue.html.
Retrieved 2009-08-10.

External links

* Scythians/Sacae: Article by Jona Lendering
http://www.livius.org/sao-sd/scythians/scythians.html
* Article by Kivisild et al. on genetic heritage of early Indian
settlers http://evolutsioon.ut.ee/publications/Kivisild2003b.pdf
* Sacaes/Scythians/Chionits
* genetic heritage of central Asia
* genetic journeys and ancestors
* Indian, Japanese and Chinese Emperors

http://en.wikipedia.org/wiki/Saka

...and I am Sid Harth
navanavonmilita
2010-04-08 22:51:00 UTC
Permalink
History Story: Sid Harth

Kushan Empire
From Wikipedia, the free encyclopedia

"Kasana" redirects here. For the Gujjar clan, see Kasana (gotra).
http://en.wikipedia.org/wiki/Kasana_(gotra)

Kushan Empire

Kushan territories (full line) and maximum extent of Kushan dominions
under Kanishka (dotted line), according to the Rabatak inscription.
[1]

Capital Mathura http://en.wikipedia.org/wiki/Mathura,_Uttar_Pradesh
Peshawar http://en.wikipedia.org/wiki/Peshawar
Begram http://en.wikipedia.org/wiki/Begram
Taxila http://en.wikipedia.org/wiki/Taxila

Language(s)

Pali http://en.wikipedia.org/wiki/Pali

Prakrit http://en.wikipedia.org/wiki/Prakrit

Bactrian http://en.wikipedia.org/wiki/Bactrian_language

Sanskrit http://en.wikipedia.org/wiki/Sanskrit

Greek http://en.wikipedia.org/wiki/Greek_language

Religion

Buddhism http://en.wikipedia.org/wiki/Buddhism

Hinduism
Zoroastrianism
Greco-Buddhism
Ancient Greek religion

Government Monarchy

Emperor

- 60-80 Kujula Kadphises http://en.wikipedia.org/wiki/Kujula_Kadphises
- 350-375 Kipunada

Historical era Classical Antiquity http://en.wikipedia.org/wiki/Classical_Antiquity

- Kujula Kadphises unites Yuezhi tribes into a confederation 60
- Subjugated by the Gupta Empire 375 http://en.wikipedia.org/wiki/Gupta_Empire

Currency Kushan Drachm http://en.wikipedia.org/wiki/Kushan_Coinage

The Kushan Empire originally formed in the 1st century CE in the
territories of ancient Bactria on either side of the middle course of
the Oxus River or Amu Darya in what is now northern Afghanistan, and
southern Tajikistan and Uzbekistan.[2]

During the 1st and early 2nd centuries CE the Kushans expanded rapidly
across the northern part of the Indian subcontinent at least as far as
Saketa and Sarnath near Varanasi (Benares) where inscriptions have
been found dated to the first few years of era of the most famous
Kushan ruler, Kanishka which apparently began about 127 CE.[3][4][5]

The kings of Kushan branch of the Yuezhi confederation and they had
diplomatic contacts with Rome, Persia and Han China. While much
philosophy, art, and science was created within its borders, the only
textual record we have of the empire's history today comes from
incidental remarks in the literature of other nations.[6] The empire
declined from the 3rd century and fell to the Sassanid empire and
Gupta Empire.

Origins

Silver tetradrachm of the first known self-declared
"Kushan" ("Kossano" on his coins) ruler Heraios (1–30).
Listing of Kushan royal tamgasChinese sources describe the Guishuang
(Ch: 貴霜), i.e. the "Kushans", as one of the five aristocratic tribes
of the Yuezhi, also spelled Yueh-chi,[7] (Ch: 月氏), a loose
confederation of supposedly Indo-European peoples.[8] The Yuezhi are
also generally considered as the easternmost speakers of Indo-European
languages, who had been living in the arid grasslands of eastern
Central Asia, in modern-day Xinjiang and Gansu, possibly speaking
versions of the Tocharian language, until they were driven west by the
Xiongnu in 176–160 BCE. The five tribes constituting the Yuezhi are
known in Chinese history as Xiūmì (Ch: 休密), Guishuang (Ch: 貴霜),
Shuangmi (Ch: 雙靡), Xidun (Ch: 肸頓), and Dūmì (Ch: 都密).

Historian John Keay contextualizes the movements of the Kushan within
a larger setting of mass migrations taking place in the region:

Chinese sources tell of the construction of the Great Wall in the
third century BC and the repulse of various marauding tribes. Forced
to head west and eventually south, these tribes displaced others in an
ethnic knock-on effect which lasted many decades and spread right
across Central Asia. The Parthians from Iran and the Bactrian Greeks
from Bactria had both been dislodged by the Shakas coming down from
somewhere near the Aral Sea. But the Shakas had in turn been dislodged
by the Yueh-chi who had themselves been driven west to Xinjiang by the
Hiung-nu. The last, otherwise the Huns, would happily not reach India
for a long time. But the Yueh-chi continued to press on the Shakas,
and having forced them out of Bactria, it was sections or clans of
these Yueh-chi who next began to move down into India in the second
half of the first century AD."[9]
The Yuezhi reached the Hellenic kingdom of Greco-Bactria, in the
Bactrian territory (northernmost Afghanistan and Uzbekistan) around
135 BCE. The displaced Greek dynasties resettled to the southeast in
areas of the Hindu Kush and the Indus basin (in present day Pakistan),
occupying the western part of the Indo-Greek Kingdom.

Early Kushans

Head of a Kushan prince (Khalchayan palace, Uzbekistan).Some traces
remain of the presence of the Kushan in the area of Bactria and
Sogdiana. Archaeological structures are known in Takht-I-Sangin, Surkh
Kotal (a monumental temple), and in the palace of Khalchayan. Various
sculptures and friezes are known, representing horse-riding
archers[10], and significantly men with artificially deformed skulls,
such as the Kushan prince of Khalchayan[11] (a practice well attested
in nomadic Central Asia). On the ruins of ancient Hellenistic cities
such as Ai-Khanoum, the Kushans are known to have built fortresses.
The earliest documented ruler, and the first one to proclaim himself
as a Kushan ruler was Heraios. He calls himself a "Tyrant" on his
coins, and also exhibits skull deformation. He may have been an ally
of the Greeks, and he shared the same style of coinage. Heraios may
have been the father of the first Kushan emperor Kujula Kadphises.

The Chinese history, the Hou Hanshu, gives an account of the formation
of the Kushan empire based on a report made by the Chinese general Ban
Yong to the Chinese Emperor c. 125 CE:

"More than a hundred years later [than the conquest of Bactria by the
Da Yuezhi], the prince [xihou] of Guishuang (Badakhshan) established
himself as king, and his dynasty was called that of the Guishuang
[Kushan] King. He invaded Anxi [Indo-Parthia], and took the Gaofu
(Kabul) region. He also defeated the whole of the kingdoms of Puda
(Paktiya) and Jibin (Kapisha and Gandhara). Qiujiuque (Kujula
Kadphises) was more than eighty years old when he died. His son,
Yangaozhen [probably Vema Tahk(tu) or, possibly, his brother
Sadaṣkaṇa], became king in his place. He defeated Tianzhu [North-
western India] and installed Generals to supervise and lead it. The
Yuezhi then became extremely rich. All the kingdoms call [their king]
the Guishuang [Kushan] king, but the Han call them by their original
name, Da Yuezhi."[12][13]

A multi-cultural Empire

In the following century, the Guishuang (Ch: 貴霜) gained prominence
over the other Yuezhi tribes, and welded them into a tight
confederation under yabgu (Commander) Kujula Kadphises. The name
Guishuang was adopted in the West and modified into Kushan to
designate the confederation, although the Chinese continued to call
them Yuezhi.

A Buddhist devotee in Kushan dress, Mathura, 2nd century. The Kushan
dress is generally depicted as quite stiff, and it is thought it was
often made of leather (Francine Tissot, "Gandhara").Gradually wresting
control of the area from the Scythian tribes, the Kushans expanded
south into the region traditionally known as Gandhara (An area lying
primarily in Pakistan's Pothowar, and Northwest Frontier Provinces
region but going in an arc to include Kabul valley and part of
Qandahar in Afghanistan) and established twin capitals near present-
day Kabul and Peshawar then known as Kapisa and Pushklavati
respectively.

The Kushan writing system used the Greek alphabet, with the addition
of the letter Sho.The Kushans adopted elements of the Hellenistic
culture of Bactria. They adopted the Greek alphabet (often corrupted)
to suit their own language (with the additional development of the
letter Þ "sh", as in "Kushan") and soon began minting coinage on the
Greek model. On their coins they used Greek language legends combined
with Pali legends (in the Kharoshthi script), until the first few
years of the reign of Kanishka. After that date, they used Kushan
language legends (in an adapted Greek script), combined with legends
in Greek (Greek script) and legends in Pali (Kharoshthi script).

The Kushans are believed to have been predominantly Zoroastrian.[14]
However, from the time of Wima Takto, many Kushans started adopting
aspects of Buddhist culture. Like the Egyptians they absorbed the
strong remnants of the Greek Culture of the Hellenistic Kingdoms,
becoming at least partly Hellenised. The great Kushan emperor Wima
Kadphises may have embraced Saivism, as surmised by coins minted
during the period. The following Kushan emperors represented a wide
variety of faiths including Zoroastrianism, Buddhism, and possibly
Saivism (a sect of Hinduism).

The rule of the Kushans linked the seagoing trade of the Indian Ocean
with the commerce of the Silk Road through the long-civilized Indus
Valley. At the height of the dynasty, the Kushans loosely oversaw a
territory that extended to the Aral Sea through present-day
Uzbekistan, Afghanistan, and Pakistan into northern India.

The loose unity and comparative peace of such a vast expanse
encouraged long-distance trade, brought Chinese silks to Rome, and
created strings of flourishing urban centers.

Territorial expansion

Sculpture of a spear-throwing foreign soldier, Later Han, Three
Kingdoms, 3rd century CE, China.
Offerings found in Bodh Gaya under the "Enlightenment Throne of the
Buddha", with a decorated coin of the Kushan emperor Huvishka, 3rd
century CE. British Museum.Direct archaeological evidence of a Kushan
rule of long duration is basically available in an area stretching
from Surkh Kotal, Begram, the summer capital of the Kushans, Peshawar
the capital under Kanishka I, Taxila and Mathura, the winter capital
of the Kushans.[15]

Other areas of probable rule include Khwarezm (Russian archaeological
findings)[15] Kausambi (excavations of the Allahabad University),[15]
Sanchi and Sarnath (inscriptions with names and dates of Kushan kings),
[15] Malwa and Maharashtra,[16] Orissa (imitation of Kushan coins, and
large Kushan hoards).[15]

The recently discovered Rabatak inscription confirms the account of
the 3rd century Chinese history, the Weilüe, and inscriptions dated
early in the Kanishka era (incept probably 127 CE), that large Kushan
dominions expanded into in the heartland of northern India in the
early 2nd century CE. The lines 4 to 7 of the inscription[17] describe
the cities which were under the rule of Kanishka, among which six
names are identifiable: Ujjain, Kundina, Saketa, Kausambi,
Pataliputra, and Champa (although the text is not clear whether Champa
was a possession of Kanishka or just beyond it).[18][19][20]

Asia in 200 CE (showing the Kushan Empire and its neighbors)Northward,
in the 2nd century CE, the Kushans under Kanishka made various forays
into the Tarim Basin, seemingly the original ground of their ancestors
the Yuezhi, where they had various contacts with the Chinese. Both
archaeological findings and literary evidence suggest Kushan rule, in
Kashgar, Yarkand and Khotan.[15]

As late as the 3rd century CE, decorated coins of Huvishka were
dedicated at Bodh Gaya together with other gold offerings under the
"Enlightenment Throne" of the Buddha, suggesting direct Kushan
influence in the area during that period.[21]

Main Kushan rulers

Kujula Kadphises (30–80)

Tetradrachm of Kujula Kadphises (30–80 CE) in the style of
Hermaeus.According to the Hou Hanshu:

". . . the prince [xihou] of Guishuang, named Qiujiuque [Kujula
Kadphises], attacked and exterminated the four other xihou. He
established himself as king, and his dynasty was called that of the
Guishuang [Kushan] King. He invaded Anxi [Indo-Parthia], and took the
Gaofu [Kabul] region. He also defeated the whole of the kingdoms of
Puda [Paktiya] and Jibin [Kapisha and Gandhara]. Qiujiuque [Kujula
Kadphises] was more than eighty years old when he died."[22]

These conquests probably took place sometime between 45 and 60, and
laid the basis for the Kushan Empire which was rapidly expanded by his
descendants.

Kujula issued an extensive series of coins and fathered at least two
sons, Sadaṣkaṇa (who is known from only two inscriptions, especially
the Rabatak inscription, and apparently never have ruled), and
seemingly Vima Taktu.

Kujula Kadphises was the great grandfather of Kanishka.

Vima Taktu (80–105)

Bronze coin of Vima Takto. Corrupted Greek legend ΒΑΣΙΛΕΥ ΒΑΣΙΛΕΥΩΝ
ΣΩΤΗΡ [ΓΗΕ.] "Basileu[s] Basileuōn Sōtēr [Megas?]": "The King of
Kings, [Great?] Saviour".Vima Takt[u] (or Tak[to]; Ancient Chinese: 阎膏
珍 Yangaozhen) is not mentioned in the Rabatak inscription (Sadashkana
is instead. See also the reference to Sims-William’s article below).
He was the predecessor of Vima Kadphises, and Kanishka I. He expanded
the Kushan Empire into the northwest of the Indian subcontinent. The
Hou Hanshu says:

"His son, Yangaozhen [probably Vema Tahk(tu) or, possibly, his brother
Sadaṣkaṇa], became king in his place. He defeated Tianzhu [North-
western India] and installed Generals to supervise and lead it. The
Yuezhi then became extremely rich. All the kingdoms call [their king]
the Guishuang [Kushan] king, but the Han call them by their original
name, Da Yuezhi."[23]
[edit] Vima Kadphises (105–127)

Vima Kadphises.Vima Kadphises (Kushan language: Οοημο Καδφισης) was a
Kushan emperor from around 90–100 CE, the son of Sadashkana and the
grandson of Kujula Kadphises, and the father of Kanishka I, as
detailed by the Rabatak inscription.

Vima Kadphises added to the Kushan territory by his conquests in
Afghanistan and north-west Pakistan. He issued an extensive series of
coins and inscriptions. He was the first to introduce gold coinage in
India, in addition to the existing copper and silver coinage.

Kanishka I (127–147)

Kanishka I.The rule of Kanishka, fifth Kushan king, who flourished for
at least 28 years from c. 127. Upon his accession, Kanishka ruled a
huge territory (virtually all of northern India), south to Ujjain and
Kundina and east beyond Pataliputra, according to the Rabatak
inscription:

The Qila Mubarak fort at Bathinda, India was built by Kanishka."In the
year one, it has been proclaimed unto India, unto the whole realm of
the governing class, including Koonadeano (Kaundinya< Kundina) and the
city of Ozeno (Ozene, Ujjain) and the city of Zageda (Saketa) and the
city of Kozambo (Kausambi) and the city of Palabotro (Pataliputra) and
so long unto (i.e. as far as) the city of Ziri-tambo (Sri-Champa)."
Rabatak inscription, Lines 4–6.
His territory was administered from two capitals: Purushapura (now
Peshawar in northern Pakistan) and Mathura, in northern India. He is
also credited (along with Raja Dab) for building the massive, ancient
Fort at Bathinda (Qila Mubarak), in the modern city of Bathinda,
Indian Punjab.

The Kushans also had a summer capital in Bagram (then known as
Kapisa), where the "Begram Treasure", comprising works of art from
Greece to China, has been found. According to the Rabatak inscription,
Kanishka was the son of Vima Kadphises, the grandson of Sadashkana,
and the great-grandson of Kujula Kadphises. Kanishka’s era is now
generally accepted to have begun in 127 on the basis of Harry Falk’s
ground-breaking research.[24][25] Kanishka’s era was used as a
calendar reference by the Kushans for about a century, until the
decline of the Kushan realm.

Vāsishka

Vāsishka was a Kushan emperor, who seems to have a short reign
following Kanishka. His rule is recorded as far south as Sanchi (near
Vidisa), where several inscriptions in his name have been found, dated
to the year 22 (The Sanchi inscription of "Vaksushana" – i. e.
Vasishka Kushana) and year 28 (The Sanchi inscription of Vasaska – i.
e. Vasishka) of the Kanishka era.

Huvishka.[edit] Huvishka (140–183)
Huvishka (Kushan: Οοηϸκι, "Ooishki") was a Kushan emperor from the
death of Kanishka (assumed on the best evidence available to be in 140
CE) until the succession of Vasudeva I about forty years later. His
rule was a period of retrenchment and consolidation for the Empire. In
particular he devoted time and effort early in his reign to the
exertion of greater control over the city of Mathura.

Vasudeva I (191–225)

Gold coin of Vasudeva I.Vasudeva I (Kushan: Βαζοδηο "Bazodeo",
Chinese: 波調 "Bodiao") was the last of the "Great Kushans." Named
inscriptions dating from year 64 to 98 of Kanishka’s era suggest his
reign extended from at least 191 to 225 CE. He was the last great
Kushan emperor, and the end of his rule coincides with the invasion of
the Sassanids as far as northwestern India, and the establishment of
the Indo-Sassanids or Kushanshahs from around 240 CE.

Kushan deities

Kushan worshipper with Zeus/Serapis/Ohrmazd, Bactria, 3rd century CE.
[26]
Kushan worshipper with Pharro, Bactria, 3rd century CE.[26]
Kushan worshipper with Shiva/Oesho, Bactria, 3rd century CE.[26]The
Kushan religious pantheon is extremely varied, as revealed by their
coins and their seals, on which more than 30 different gods appear,
belonging to the Hellenistic, the Iranian, and to a lesser extent the
Indian world. Greek deities, with Greek names are represented on early
coins. During Kanishka's reign, the language of the coinage changes to
Bactrian (though it remained in Greek script for all kings). After
Huvishka, only two divinities appear on the coins: Ardoxsho and Oesho
(see details below).

Representation of entities from Greek mythology and Hellenistic
syncretism are:

Ηλιος (Helios), Ηφαηστος (Hephaistos), Σαληνη (Selene), Ανημος
(Anemos). Further, the coins of Huvishka also portray two demi-gods:
erakilo Heracles, and sarapo Sarapis.
The Indic entities represented on coinage include:

Βοδδο (boddo, Buddha)
Μετραγο Βοδδο (metrago boddo, bodhisattava Maitreya)
Mαασηνo (maaseno, Mahasena)
Σκανδo koμαρo (skando komaro, Skanda Kumara)
Ϸακαμανο Βοδδο (shakamano boddho, Shakyamuni Buddha)
The Iranic entities depicted on coinage include:

Αρδοχϸο (ardoxsho, Ashi Vanghuhi)
A?αειχ?o (ashaeixsho, Asha Vahishta)
Αθϸο (athsho, Atar)
Φαρρο (pharro, Khwarenah)
Λροοασπο (lrooaspa, Drvaspa)
Μαναοβαγο, (manaobago, Vohu Manah)
Μαο (mao, Mah)
Μιθρο, Μιιρο, Μιορο, Μιυρο (mithro and variants, Mithra)
Μοζδοοανο (mozdooano, Mazda *vana "Mazda the victorious?")
Νανα, Ναναια, Ναναϸαο (variations of pan-Asiatic nana, Sogdian nny, in
a Zoroastrian context Aredvi Sura Anahita)
Οαδο (oado Vata)
Oαxϸo (oaxsho, "Oxus")
Ooρoμoζδο (ooromozdo, Ahura Mazda)
Οραλαγνο (orlagno, Verethragna)
Τιερο (tiero, Tir)
Additionally,

Οηϸο (oesho), long considered to represent Indic Shiva,[27] but more
recently identified as Avestan Vayu conflated with Shiva.[28][29]
Two copper coins of Huvishka bear a 'Ganesa' legend, but instead of
depicting the typical theriomorphic figure of Ganesha, have a figure
of an archer holding a full-length bow with string inwards and an
arrow. This is typically a depiction of Rudra, but in the case of
these two coins is generally assumed to represent Shiva.

Some deities on Kushan coinage

Mahasena on a coin of Huvishka.

Four-faced Oisho.
Rishti.
Manaobago.

Pharro.

Ardochsho.
Oisho
Oisho with bull.

Skanda and Visakha.

Gold coin of Kanishka I, with a depiction of the Buddha, with the
legend "Boddo" in Greek script. Ahin Posh.
Kushan Carnelian seal representing the "ΑΔϷΟ" (adsho Atar), with
triratana symbol left, and Kanishka's dynastic mark right.

The Kushans and Buddhism

An early Mahayana Buddhist triad. From left to right, a Kushan
devotee, the Bodhisattva Maitreya, the Buddha, the Bodhisattva
Avalokitesvara, and a Buddhist monk. 2nd-3rd century,
Gandhara.Cultural exchanges also flourished, encouraging the
development of Greco-Buddhism, a fusion of Hellenistic and Buddhist
cultural elements, that was to expand into central and northern Asia.

Kanishka is renowned in Buddhist tradition for having convened a great
Buddhist council in Kashmir. Kanishka also had the original Gandhari
vernacular, or Prakrit, Buddhist texts translated into the language of
Sanskrit. Along with the Indian emperors Ashoka and Harsha Vardhana
and the Indo-Greek king Menander I (Milinda), Kanishka is considered
by Buddhism as one of its greatest benefactors.

Kushan art

The art and culture of Gandhara, at the crossroads of the Kushan
hegemony, are the best known expressions of Kushan influences to
Westerners. Several direct depictions of Kushans are known from
Gandhara, where they are represented with a tunic, belt and trousers
and play the role of devotees to the Buddha, as well as the
Bodhisattva and future Buddha Maitreya.

In the iconography, they are never associated however with the very
Hellenistic "Standing Buddha" statues (See image), which might
therefore correspond to an earlier historical period. The style of
these friezes incorporating Kushan devotees is already strongly
Indianized, quite remote from earlier Hellenistic depictions of the
Buddha:

Kushan costume.

Detail of the face of a Kushan devotee.
Flaming Buddha with Kushan devotees around Maitreya.
Maitreya, with Kushan devotee couple. 2nd century Gandhara.

Detail of Kushan devotee.

Maitreya, with Kushan devotees, left and right. 2nd century Gandhara.
Maitreya, with Indian (left) and Kushan (right) devotees.
Kushans worshipping the Buddha's bowl. 2nd century Gandhara.

The "Kanishka casket", with the Buddha surrounded by Brahma and Indra,
and Kanishka on the lower part, 127.

Buddha triad and kneeling Kushan devotee couple. 3rd century.
Kushan devotee (Mathura).
Stucco head of a Kushan man. Gandhara.

Kushan devotee in the traditional costume with tunic and boots, 2nd
century, Gandhara.
Butkara stupa under the Kushans.[30]

Contacts with Rome

See also: Roman trade with India

A Greco-Roman gladiator on a glass vessel, Begram, 2nd century.Several
Roman sources describe the visit of ambassadors from the Kings of
Bactria and India during the 2nd century, probably referring to the
Kushans.

A coin of the Roman Emperor Trajan, found together with coins of
Kanishka, at the Ahin Posh Buddhist Monastery, Afghanistan.Historia
Augusta, speaking of Emperor Hadrian (117–138) tells:

"Reges Bactrianorum legatos ad eum, amicitiae petendae causa,
supplices miserunt"
"The kings of the Bactrians sent supplicant ambassadors to him, to
seek his friendship."
Also in 138, according to Aurelius Victor (Epitome‚ XV, 4), and Appian
(Praef., 7), Antoninus Pius, successor to Hadrian, received some
Indian, Bactrian (Kushan) and Hyrcanian ambassadors.

The Hou Hanshu reports: "Precious things from Da Qin [the Roman
Empire] can be found there [in Tianzhu or Northwestern India], as well
as fine cotton cloths, fine wool carpets, perfumes of all sorts, sugar
candy, pepper, ginger, and black salt."[31]

The summer capital of the Kushan in Begram has yielded a considerable
amount of goods imported from the Roman Empire, in particular, various
types of glassware.

Contacts with China

During the 1st and 2nd century, the Kushan Empire expanded militarily
to the north and occupied parts of the Tarim Basin, their original
grounds, putting them at the center of the profitable Central Asian
commerce with the Roman Empire. They are related to have collaborated
militarily with the Chinese against nomadic incursion, particularly
when they collaborated with the Han-dynasty general Ban Chao against
the Sogdians in 84, when the latter were trying to support a revolt by
the king of Kashgar. Around 85, they also assisted the Chinese general
in an attack on Turpan, east of the Tarim Basin.

The Kushan Buddhist monk Lokaksema, first known translator of Buddhist
Mahayana scriptures into Chinese, circa 170.In recognition for their
support to the Chinese, the Kushans requested, but were denied, a Han
princess, even after they had sent presents to the Chinese court. In
retaliation, they marched on Ban Chao in 86 with a force of 70,000,
but, exhausted by the expedition, were finally defeated by the smaller
Chinese force. The Yuezhi retreated and paid tribute to the Chinese
Empire during the reign of the Chinese emperor Han He (89–106).

A bronze coin of Kanishka found in Khotan, Tarim Basin.Later, around
116, the Kushans under Kanishka established a kingdom centered on
Kashgar, also taking control of Khotan and Yarkand, which were Chinese
dependencies in the Tarim Basin, modern Xinjiang. They introduced the
Brahmi script, the Indian Prakrit language for administration, and
expanded the influence of Greco-Buddhist art which developed into
Serindian art.

The Kushans are again recorded to have sent presents to the Chinese
court in 158–159 during the reign of the Chinese emperor Han Huan.

Following these interactions, cultural exhanges further increased, and
Kushan Buddhist missionaries, such as Lokaksema, became active in the
Chinese capital cities of Loyang and sometimes Nanjing, where they
particularly distinguished themselves by their translation work. They
were the first recorded promoters of Hinayana and Mahayana scriptures
in China, greatly contributing to the Silk Road transmission of
Buddhism.

Decline

Gold dinar of Kushan king Kanishka II (200–220)

Late Kushan ruler Shaka I (325-345).After the death of Vasudeva I in
225, the Kushan empire split into western and eastern halves. The
Western Kushans (in Afghanistan) were soon subjugated by the Persian
Sassanid Empire and lost Bactria and other territories. In 248 they
were defeated again by the Persians, who deposed the Western dynasty
and replaced them with Persian vassals known as the Kushanshas (or
Indo-Sassanids).

The Eastern Kushan kingdom was based in the Punjab. Around 270 their
territories on the Gangetic plain became independent under local
dynasties such as the Yaudheyas. Then in the mid 4th century they were
subjugated by the Gupta Empire under Samudragupta.

In 360 a Kushan vassal named Kidara overthrew the old Kushan dynasty
and established the Kidarite Kingdom. The Kushan style of Kidarite
coins indicates they considered themselves as Kushans. The Kidarite
seem to have been rather prosperous, although on a smaller scale than
their Kushan predecessors.

These remnants of the Kushan empire were ultimately wiped out in the
5th century by the invasions of the White Huns, and later the
expansion of Islam.

Main Kushan rulers

Heraios (c. 1 – 30), first Kushan ruler, generally Kushan ruling
period is disputed
Kujula Kadphises (c. 30 – c. 80)
Vima Takto, (c. 80 – c. 105) alias Soter Megas or "Great Saviour."
Vima Kadphises (c. 105 – c. 127) the first great Kushan emperor
Kanishka I (127 – c. 147)
Vāsishka (c. 151 – c. 155)
Huvishka (c. 155 – c. 187)
Vasudeva I (c. 191 – to at least 230), the last of the great Kushan
emperors
Kanishka II (c. 226 – 240)
Vashishka (c. 240 – 250)
Kanishka III (c. 255 – 275)
Vasudeva II (c. 290 – 310)
Vasudeva III reported son of Vasudeva III,a King, uncertain.
Vasudeva IV reported possible child of Vasudeva III,ruling in
Kandahar, uncertain
Vasudeva of Kabul reported Possible child of Vasudeva IV,ruling in
Kabul, uncertain.
Chhu (c. 310? – 325?)
Shaka I (c. 325 – 345)
Kipunada (c. 350 – 375)

Middle kingdoms of India

Timeline: Northern Empires Southern Dynasties Northwestern Kingdoms

6th century BCE
5th century BCE
4th century BCE

3rd century BCE
2nd century BCE

1st century BCE
1st century CE

2nd century
3rd century
4th century
5th century
6th century
7th century
8th century
9th century
10th century
11th century

Magadha http://en.wikipedia.org/wiki/Magadha

Shishunaga dynasty http://en.wikipedia.org/wiki/Shishunaga_dynasty
Nanda empire http://en.wikipedia.org/wiki/Nanda_Dynasty
Kalinga http://en.wikipedia.org/wiki/Kalinga_(India)
Maurya Empire http://en.wikipedia.org/wiki/Maurya_Empire
Sunga Empire http://en.wikipedia.org/wiki/Sunga_Empire

Kuninda Kingdom http://en.wikipedia.org/wiki/Kuninda_Kingdom

Western Satraps http://en.wikipedia.org/wiki/Western_Satraps

Gupta Empire http://en.wikipedia.org/wiki/Gupta_Empire

Harsha http://en.wikipedia.org/wiki/Harsha

Gurjara Pratihara http://en.wikipedia.org/wiki/Gurjara_Pratihara

Pala Empire http://en.wikipedia.org/wiki/Pala_Empire
Solanki http://en.wikipedia.org/wiki/Solanki
Sena dynasty http://en.wikipedia.org/wiki/Sena_dynasty

Satavahana empire http://en.wikipedia.org/wiki/Satavahana

Pandyan http://en.wikipedia.org/wiki/Pandyan_Kingdom
Cholas http://en.wikipedia.org/wiki/Chola_Dynasty
Chera http://en.wikipedia.org/wiki/Chera_dynasty

Kalabhras http://en.wikipedia.org/wiki/Kalabhras
Kadamba Dynasty http://en.wikipedia.org/wiki/Kadamba_Dynasty
Pallava http://en.wikipedia.org/wiki/Pallava
Chalukya http://en.wikipedia.org/wiki/Chalukya_dynasty

Rashtrakuta http://en.wikipedia.org/wiki/Rashtrakuta_Dynasty

Western Chalukyas http://en.wikipedia.org/wiki/Western_Chalukya_Empire
Hoysala Empire: http://en.wikipedia.org/wiki/Hoysala_Empire

Gandhara: http://en.wikipedia.org/wiki/Gandhara

See also

Yuezhi http://en.wikipedia.org/wiki/Yuezhi
Pre-Islamic period of Afghanistan http://en.wikipedia.org/wiki/Pre-Islamic_period_of_Afghanistan
Greco-Bactrian Kingdom http://en.wikipedia.org/wiki/Greco-Bactrian_Kingdom
Indo-Greek Kingdom http://en.wikipedia.org/wiki/Indo-Greek_Kingdom
Indo-Scythians http://en.wikipedia.org/wiki/Indo-Scythians
Indo-Parthian Kingdom http://en.wikipedia.org/wiki/Indo-Parthian_Kingdom
Indo-Sassanid http://en.wikipedia.org/wiki/Indo-Sassanid
Greco-Buddhism http://en.wikipedia.org/wiki/Greco-Buddhism
Kushanshahr http://en.wikipedia.org/wiki/Kushanshahr

Notes

^ "The Rabatak inscription claims that in the year 1 Kanishka I's
authority was proclaimed in India, in all the satrapies and in
different cities like Koonadeano (Kundina), Ozeno (Ujjain), Kozambo
(Kausambi), Zagedo (Saketa), Palabotro (Pataliputra) and Ziri-Tambo
(Janjgir-Champa). These cities lay to the east and south of Mathura,
up to which locality Wima had already carried his victorious arm.
Therefore they must have been captured or subdued by Kanishka I
himself." "Ancient Indian Inscriptions", S. R. Goyal, p. 93. See also
the analysis of Sims-Williams and J.Cribb, who had a central role in
the decipherment: "A new Bactrian inscription of Kanishka the Great",
in "Silk Road Art and Archaeology" No4, 1995-1996. Also Mukherjee B.N.
"The Great Kushanan Testament", Indian Museum Bulletin.

http://en.wikipedia.org/wiki/Rabatak_inscription
http://en.wikipedia.org/wiki/Ujjain
http://en.wikipedia.org/wiki/Saketa
http://en.wikipedia.org/wiki/Pataliputra
http://en.wikipedia.org/wiki/Sims-Williams

^ Hill (2009), pp. 29, 318-350
^ Falk, Harry (2001): "The yuga of Sphujiddhvaja and the era of the
Kuṣâṇas." Silk Road Art and Archaeology VII, pp. 121-136.
^ Falk, Harry (2004): "The Kaniṣka era in Gupta records." Silk Road
Art and Archaeology X (2004), pp. 167-176.
^ Hill (2009), pp. 29, 33, 368-371.
^ Rosenfield, John M (2006): Prologue to Gandharan Buddhism. Toronto:
UBC Press. p. 10.
^ For romanized spelling Yueh-chi see: Keay, p. 110.
^ Kushan Empire (ca. 2nd century B.C.–3rd century A.D.) | Thematic
Essay | Timeline of Art History | The Metropolitan Museum of Art
http://www.metmuseum.org/TOAH/HD/kush/hd_kush.htm
^ Keay, p. 110.
^ Lebedynsky, p. 62.
^ Lebedynsky, p. 15.
^ Hill (2009), p. 29.
^ Chavannes (1907), pp. 190-192.
^ Encyclopaedia of India Pakistan & Bangladesh, Om Gupta, Isha Books
(2006), page 1340
^ a b c d e f Rosenfield, p. 41.
^ For "Malwa and Maharashtra, for which it is speculated that the
Kushans had an alliance with the Western Kshatrapas", see: Rosenfield,
p. 41.
http://en.wikipedia.org/wiki/Western_Kshatrapas
^ For a translation of the full text of the Rabatak inscription see:
Mukherjee, B.N., "The Great Kushana Testament", Indian Museum
Bulletin, Calcutta, 1995. This translation is quoted in: Goyal (2005),
p.88.
^ For quotation: "The Rabatak inscription claims that in the year 1
Kanishka I's authority was proclaimed in India, in all the satrapies
and in different cities like Koonadeano (Kundina), Ozeno (Ujjain),
Kozambo (Kausambi), Zagedo (Saketa), Palabotro (Pataliputra) and Ziri-
Tambo (Janjgir-Champa). These cities lay to the east and south of
Mathura, up to which locality Wima had already carried his victorious
arm. Therefore they must have been captured or subdued by Kanishka I
himself."see: Goyal, p. 93.
^ See also the analysis of Sims-Williams and J. Cribb, specialists of
the field, who had a central role in the decipherment: "A new Bactrian
inscription of Kanishka the Great", in Silk Road Art and Archaeology
No. 4, 1995-1996. pp.75-142.
^ Sims-Williams, Nicholas. "Bactrian Documents from Ancient
Afghanistan". http://www.gengo.l.u-tokyo.ac.jp/~hkum/bactrian.html.
Retrieved 2007-05-24.
http://en.wikipedia.org/wiki/Nicholas_Sims-Williams
http://www.gengo.l.u-tokyo.ac.jp/~hkum/bactrian.html
^ British Museum display, Asian Art room.
^ Hill (2009), p. 29.
^ Hill (2009), p. 29.
^ Falk, Harry. 2001. "The yuga of Sphujiddhvaja and the era of the
Kuşâņas." Silk Road Art and Archaeology VII, pp. 121–136.
^ Falk, Harry. 2004. "The Kaniṣka era in Gupta records." Harry Falk.
Silk Road Art and Archaeology X , pp. 167–176.
^ a b c Metropolitan Museum of Art exhibition
^ Sivaramamurti, p. 56-59.
^ Sims-Williams, Nicolas, "Bactrian Language", Encyclopaedia Iranica,
3, London: Routledge & Kegan Paul
^ H. Humbach, 1975, p.402-408. K.Tanabe, 1997, p.277, M.Carter, 1995,
p.152. J.Cribb, 1997, p.40. References cited in "De l'Indus à
l'Oxus".
^ Faccena, p. 77 and following.
^ Hill (2009), p. 31.

References

Avari, Burjor (2007). India: The Ancient Past. London: Routledge. ISBN
978-0-415-35616-9.
Bopearachchi, Osmund (2003) (in French). De l'Indus à l'Oxus,
Archéologie de l'Asie Centrale. Lattes: Association imago-musée de
Lattes. ISBN 2-9516679-2-2.
Chavannes, Édouard (1906). "Trois Généraux Chinois de la dynastie des
Han Orientaux. Pan Tch’ao (32-102 p.C.); – son fils Pan Yong; – Leang
K’in (112 p.C.). Chapitre LXXVII du Heou Han chou.". T’oung pao 7.
Faccenna, Domenico (1980). Butkara I (Swāt, Pakistan) 1956-1962,
Volume III 1 (in English). Rome: IsMEO (Istituto Italiano Per Il Medio
Ed Estremo Oriente).
Chavannes, Édouard (1907). "Les pay d'occident d'après le Heou Han
chou. T’oung pao 8. pp. 149-244..
Falk, Harry. 1995-1996. Silk Road Art and Archaeology IV.
Falk, Harry. 2001. "The yuga of Sphujiddhvaja and the era of the
Kuṣāṇas." Silk Road Art and Archaeology VII, pp. 121–136.
Falk, Harry. 2004. "The Kaniṣka era in Gupta records." Harry Falk.
Silk Road Art and Archaeology X , pp. 167–176.
Goyal, S. R. "Ancient Indian Inscriptions" Kusumanjali Book World,
Jodhpur (India), 2005.
Hill, John E. 2004. The Peoples of the West from the Weilüe 魏略 by Yu
Huan 魚豢: A Third Century Chinese Account Composed between 239 and 265
CE. Draft annotated English translation. [1]
Hill, John E. (2009). Through the Jade Gate to Rome: A Study of the
Silk Routes during the Later Han Dynasty, First to Second Centuries
CE. BookSurge. ISBN 978-1-4392-2134-1.
Keay, John (2000). India: A History. New York: Grove Press. ISBN
0-8021-3797-0.
Lebedynsky, Iaroslav (2006). Les Saces. Paris: Editions Errance. ISBN
2877723372.
Rosenfield, John M. (1993). The Dynastic Art of the Kushans. New
Delhi: Munshiram Manoharlal. ISBN 8121505798.
Sivaramamurti, C. (1976). Śatarudrīya: Vibhūti of Śiva's Iconography.
Delhi: Abhinav Publications.

Further reading

Dorn'eich, Chris M. (2008). Chinese sources on the History of the
Niusi-Wusi-Asi(oi)-Rishi(ka)-Arsi-Arshi-Ruzhi and their Kueishuang-
Kushan Dynasty. Shiji 110/Hanshu 94A: The Xiongnu: Synopsis of Chinese
original Text and several Western Translations with Extant
Annotations. Berlin. To read or download go to: [2]
Foucher, M. A. 1901. "Notes sur la geographie ancienne du Gandhâra
(commentaire à un chaptaire de Hiuen-Tsang)." BEFEO No. 4, Oct. 1901,
pp. 322–369.
Hargreaves, H. (1910–11): "Excavations at Shāh-jī-kī Dhērī";
Archaeological Survey of India, 1910–11, pp. 25–32.
http://chrisdorneich.tumblr.com/
Harmatta, János, ed., 1994. History of civilizations of Central Asia,
Volume II. The development of sedentary and nomadic civilizations: 700
B.C. to A.D. 250. Paris, UNESCO Publishing.
Konow, Sten. Editor. 1929. Kharoshthī Inscriptions with Exception of
those of Asoka. Corpus Inscriptionum Indicarum, Vol. II, Part I.
Reprint: Indological Book House, Varanasi, 1969.
Litvinsky, B. A., ed., 1996. History of civilizations of Central Asia,
Volume III. The crossroads of civilizations: A.D. 250 to 750. Paris,
UNESCO Publishing.
Liu, Xinru 2001 "Migration and Settlement of the Yuezhi-Kushan:
Interaction and Interdependence of Nomadic and Sedentary Societies."
Journal of World History, Volume 12, No. 2, Fall 2001. University of
Hawaii Press, pp. 261–292. [3].
http://en.wikipedia.org/wiki/Journal_of_World_History
http://muse.jhu.edu/journals/jwh/
Sarianidi, Viktor. 1985. The Golden Hoard of Bactria: From the Tillya-
tepe Excavations in Northern Afghanistan. Harry N. Abrams, Inc. New
York.
http://en.wikipedia.org/wiki/Viktor_Sarianidi
http://en.wikipedia.org/wiki/Harry_N._Abrams,_Inc.
Sims-Williams, Nicholas. 1998. "Further notes on the Bactrian
inscription of Rabatak, with an Appendix on the names of Kujula
Kadphises and Vima Taktu in Chinese." Proceedings of the Third
European Conference of Iranian Studies Part 1: Old and Middle Iranian
Studies. Edited by Nicholas Sims-Williams. Wiesbaden. 1998, pp.
79-93.
Spooner, D. B. 1908–9. "Excavations at Shāh-jī-kī Dhērī.";
Archaeological Survey of India, 1908–9, pp. 38–59.
http://en.wikipedia.org/wiki/Shiji
http://en.wikipedia.org/wiki/Sima_Qian
http://en.wikipedia.org/wiki/Dayuan

Watson, Burton. Trans. 1993. Records of the Grand Historian of China:
Han Dynasty II. Translated from the Shiji of Sima Qian. Chapter 123:
"The Account of Dayuan," Columbia University Press. Revised Edition.
ISBN 0-231-08166-9; ISBN 0-231-08167-7 (pbk.)
Zürcher, E. (1968). "The Yüeh-chih and Kaniṣka in the Chinese
sources." Papers on the Date of Kaniṣka. Basham, A. L., ed., 1968.
Leiden: E. J. Brill. pp. 346-393.

Wikimedia Commons has media related to: Kushan Empire
http://commons.wikimedia.org/wiki/Category:Kushan_Empire

External links

Metropolitan Museum capsule history
http://www.metmuseum.org/toah/hd/kush/hd_kush.htm
New documents help fix controversial Kushan dating
http://www.grifterrec.com/coins/kushan/kushan.html
Antique Indian Coins
http://home.comcast.net/~pankajtandon/home.html
Brief Guide to Kushan History
http://www.kushan.org/
Article on Kushana Art
http://www.flonnet.com/fl2420/stories/20071019505206400.htm
The CoinIndia Online Catalogue of Kushan Coins
http://coinindia.com/galleries-kushan.html

http://coinindia.com/galleries-greek-preSeleucid.html
http://coinindia.com/galleries-greek-seleucos1.html
http://coinindia.com/galleries-greek-antiochos.html
http://coinindia.com/galleries-greek-diodotos.html

The Kushans and Related Dynasties

Yueh-Chi: Sapalbizes
http://coinindia.com/galleries-sapalbizes.html
Yueh-Chi: Arseiles
http://coinindia.com/galleries-arseiles.html
Yueh-Chi: Pabes
http://coinindia.com/galleries-pabes.html
Heraios
http://coinindia.com/galleries-heraios.html
Kujula Kadphises
http://coinindia.com/galleries-kujula.html
Vima Takha
http://coinindia.com/galleries-vima-takha.html
Vima Kadphises
http://coinindia.com/galleries-vima-kadphises.html
Kanishka
http://coinindia.com/galleries-kanishka.html
Huvishka
http://coinindia.com/galleries-huvishka.html
Vasudeva
http://coinindia.com/galleries-vasudeva.html
Kanishka II
http://coinindia.com/galleries-kanishka2.html
Vasishka
http://coinindia.com/galleries-vasishka.html
Kanishka III
http://coinindia.com/galleries-kanishka3.html
Vasudeva II
http://coinindia.com/galleries-vasudeva2.html
Shaka
http://coinindia.com/galleries-shaka.html
Kipanadha
http://coinindia.com/galleries-kipanadha.html
Gadahara
http://coinindia.com/galleries-gadahara.html
Gold Bracteates
http://coinindia.com/galleries-bracteates.html
The Guptas: Copper and Lead Coins
http://coinindia.com/galleries-gupta-ae.html

http://coinindia.com/galleries-kushan.html

The Greeks in India
http://coinindia.com/galleries-greek.html
The Pāratarājas
http://coinindia.com/galleries-parata-rajas.html
The Kushans and Related Dynasties
http://coinindia.com/galleries-kushan.html
The Guptas: Copper and Lead Coins
http://coinindia.com/galleries-gupta-ae.html

Ancient Janapada Coinage

Gandhara
http://coinindia.com/galleries-gandhara.html
Kuntala
http://coinindia.com/galleries-kuntala.html
Kuru
http://coinindia.com/galleries-kuru.html
Panchala
http://coinindia.com/galleries-panchala.html
Shakya
http://coinindia.com/galleries-shakya.html
Shurasena
http://coinindia.com/galleries-shurasena.html
Surashtra
http://coinindia.com/galleries-surashtra.html

http://coinindia.com/galleries-janapada.html

Volume 24 - Issue 20 :: Oct. 06-19, 2007
INDIA'S NATIONAL MAGAZINE
from the publishers of THE HINDU

ART

Of divine forms

TEXT & PHOTOGRAPHS BY BENOY K. BEHL

During the rule of the Kushanas, there was a new focus in art: the
depiction of personalities.

Buddha head, Kushana period (Government Museum, Mathura). A gentle and
smiling expression marks many Buddha depictions of this period

THE early art of India embodies deep philosophic concepts. It takes us
on a journey through the development of man’s spiritual thoughts: on a
path that seeks the goal of the eternal Truth.

Beyond the sculpted gateways and railings, beyond the great entrances
of the rock-cut caves, beyond the surrounding walls of the temples
lies the most sophisticated presentation of the philosophic truth.
Here is that which takes our attention away from the multiplicity of
the forms of the world to the concept of the formless eternal.

From early times and continuing to this day, in the mountain regions,
stupas are often made by placing a few pebbles one on top of another.
As divinity is seen in the whole of creation, it is the focus of our
attention upon it that creates an object of worship. All that there
is, is a manifestation of the formless eternal, and we may see that
Truth in any object that we choose to.

The Buddha, Kushana period, 2nd century A.D., Katra mound, Mathura
region (Government Museum, Mathura). The quality of prana, or inner
breath, is evident in the figure. The quality of animation and life
marks this figure as a masterpiece of Kushana period art. It was
donated by Amoha-Asi, a nun, "for the welfare and happiness of all
sentient beings". This is a common wish expressed in donative
inscriptions at Naga, Jaina and Buddhist sites of this period.

The followers of the Buddha enshrined his mortal remains in a number
of stupas. Thus began a tradition that spread to many countries. Later
stupas housed the remains of other great teachers, their personal
belongings and also Buddhist teachings. Numerous stupas were made in
the Buddhist and Jaina traditions in India for many centuries.
Similarly, there is the marvellous philosophic concept embodied in the
Siva Linga.

The Linga is the “mark” (with a secondary meaning as a phallic
representation) of the formless eternal taking on the forms of the
world. A great and complex thought process is marvellously
encapsulated in one of the greatest symbols of the world. For
instance, the great Siva Linga of Tamil Nadu, the Aakasha Lingam of
the Chidambaram temple. There is a curtain in front of it representing
the veils of our illusions. When we move this aside, there is nothing
to be seen beyond: that is the greatest Siva Linga. Tradition is still
alive in the temple which holds that this is the finest representation
of the Upanishadic Truth.

In early Indian shrines from the 2nd century B.C. onwards, the focus
was on meditation. The aim was release from the cycle of the pain of
life. The eternal themes were represented in art, and personalities
were not shown. Generalised depictions of men and women were seen
along with the natural world. Yakshas and Yakshis embodying the
creative force of nature were a favourite subject. The first
formalised deity, seen from the 2nd century B.C. onwards, was Lakshmi
being lustrated by elephants. In the meantime, the Buddha, or the
Enlightened One, was alluded to by symbols of his achievement and of
his presence.

The Buddha, Kushana period, 2nd century A.D., Peshawar Valley,
Pakistan (National Museum, New Delhi). The Gandhara art of the
Peshawar Valley is known for some of the finest sculptures made in
dark grey schist. This statue is typically Gandharan in style with its
long, flowing drapery with heavy schematic folds.

Forms of the world were presented on railings and gateways as well as
on the exteriors of rock-cut caves. With the passage of time, forms of
the life of the world were also brought into the interior of the hall
of meditation. However, in the heart of the shrine, there were no
forms. The gentleness of the figures one passed on the way to the
shrine prepared one, until finally one could meditate upon that which
was formless and beyond the world of forms, beyond desire and pain.

In the north, Mathura was strategically placed at the entrance to the
plains of the river Ganga. Thus, it was a major junction for trade. It
was also a great centre of culture and art. Under the Kushanas, who
ruled from the 1st to the 3rd century A.D., Mathura became the winter
capital of the empire.

Gandharan representation of the Mahaparinirvana, Kushana period,
Gandhara region ( Indian Museum, Kolkata). Whereas earlier art had
focussed on the purely spiritual and philosophic aspects of the
message, attention in Gandhara was more on the life of the Buddha as a
heroic individual. Gandharan representations are full of the drama of
his life story, as in this depiction of the pathos of the moment of
his passing away. Only the monk Subhadra is seen peaceful as he is
aware of the transitory nature of all life.

The Kushanas, or the Yeuh-Chih, were tribes who came from southern
China. They patronised Buddhism and the Brahmanas, as Indian kings had
done before them. However, theirs was a different vision.

The subject of art in India was eternal themes, not transient
personalities. Trees and flowers, birds and animals, mythical
creatures, common people, creatures that combined these different
beings, all these were preented in art. So were Yakshas and Yakshis,
who personified the spirit and abundance of nature.

Emperor Kanishka, Kushana period, 1st century A.D. (Government Museum,
Mathura). The Kushanas, who hailed from southern China, were the first
Indian kings to have portraits of themselves made in their shrines.
However, this tradition did not last for long in India, where
Upanishadic ideas prevailed.

In this vision, there were no portraits of kings even though they were
benevolent to all streams of religious thought. Jaina tirthankaras and
Buddhas were also not depicted. They were alluded to through symbols.

The Kushanas brought a different outlook with them. The coins made by
the Kushanas were the first in India to have portraits of kings on
them. Near Mathura, as well as at their other capital at Peshawar,
they built royal shrines with images of themselves. There is a statue
of Vima Kadphises, described as “King of kings, Son of God”, made out
of the typical red sandstone of the Mathura school.

Bhikshu Bala's Bodhisattva, Kushana period, Sarnath (ASI Museum,
Sarnath). The early Buddha and Bodhisattva figures were based upon the
Yakshas of the previous periods. They are impressive in their
monumentality and frontal formality

Another portrait statue has a similar inscription, this time bestowing
royal and divine titles upon Emperor Kanishka. He is dressed as a
Scythian, with padded boots and heavy clothes. The clothing is not in
the Indian style, where it reveals the body shape.

The cult of the worship of kings did not last beyond the rule of the
Kushanas. However, in this period there was a new focus: the depiction
of personalities in art. Images of Buddhas and Bodhisattvas, Jaina
tirthankaras, Siva, Vishnu, Kartikeya and other Hindu deities were
created. These followed the earlier models of the Yakshas and N agas.

Queen Maaa's dream (Indian Museum, Kolkata). In the Gandhara region,
with Greek and other influences, the focus of art changed in the
Kushana period. Events in the Buddha's life and depictions of him
became the main subject of art.

Kushana coins present some of the earliest images of the Buddha. A
Kushana coin also carries a very early image of Siva, with his
characteristic trident and with Nandi, the bull who accompanies him.
From the 2nd century B.C., there were two Jaina stupas at Kankali
Tila, near Mathura. Sculpted remains have been found, which show the
close similarity between the art and symbols of the Buddhist and Jaina
faiths. The region also had flourishing temples dedicated to Naga
deities.

An imposing image, over eight feet (2.44 metres) tall and inscribed as
a Bodhisattva, was installed at Sravasti around A.D. 100. It was
donated by a bhikshu, or monk, named Bala. The standing Bodhisattvas,
or Buddhas, carry forward the formal frontality of earlier Yaksha
figures, which emphasises their monumentality. The body displays the
softness of human flesh, unlike muscular and athletic depictions. A
cloth goes across the left shoulder and hangs over the arm in very
fine pleats.

Ek Mukhi Siva Linga, Kushana period (Government Museum, Lucknow). The
Siva Linga is one of the most profound symbols of humankind. It is the
"mark" of the unmanifest eternal manifesting itself in innumerable
forms of the world. Simultaneously, it embodies the vital forces of
nature in the manifest world.

The form in which the Buddha was presented was that of an enlightened
being, one out of many, with 32 attributes that identified him as
such. The long arms and elongated ear lobes; the urna, a mark on the
forehead; and the ushnisha on the top of the head are some of the
auspicious marks.

A number of images of seated Buddhas and Bodhisattvas have been found,
including a fine one from the Katra mound. This was donated by Amoha-
Asi, a nun, “for the welfare and happiness of all sentient beings”.
This is a common wish expressed in donative inscriptions at Naga,
Jaina and Buddhist sites of this period. The quality of prana, or
inner breath, is evident in the figure. There is a quality of
animation and life that marks this figure as a masterpiece of the
Kushana period art. Behind his head is a large halo with scalloped
edges, representing the emanation of light.

LAKSHMI, KUSHANA PERIOD, Mathura region (National Museum, New Delhi).
The earliest formalised deity seen everywhere in Indian art is
Lakshmi. She embodies the abundant fruitfulness and bounty of nature

An image of Surya, who represents the sun, was found at Kankali Tila.
The image was also made in the 2nd century B.C., in a vihara at Bhaja
in western India. The boots, jacket and moustache indicate Iranian
influences.

An architectural fragment from Mathura shows an image of a Siva Linga
being worshipped. Several lingas of this period, with one face or with
four faces, have been found. Kartikeya is also depicted, carrying a
spear. He was later incorporated into the Hindu pantheon as the son of
Siva.

Vrikshadevi, Kushana period, a curved architectural fragment of a
stupa railing, Sonkh (Government Museum, Mathura). Yakshas and Yakshis
abound in the art of Buddhist, Jaina and Brahmanical monuments. They
embody the fertility and bounteous vigour of nature.

While images of deities were coming into being in the art of Mathura,
the main focus remained on stupas, both Buddhist and Jaina. As in
previous times, the railings and gateways of these stupas presented
the boundless fruitfulness of nature and the joy of life.

Like the Buddhist monuments, the Jaina stupa that once stood at
Kankali Tila presents us with the ultimate goal of every being. As one
approaches it, one is greeted by images of the creative forces. On the
railings of the stupa, the Yakshis and the trees that they stand
against or grasp represent nature. It must be remembered that in
Indian thought all beings, human, animal and plant, are intrinsically
the same. This kinship of life is perfectly expressed in these images,
where the touch of a maiden brings trees to blossom.

Yakshi with fruit and urn, Kushana period, from a stupa railing pillar
(Government Museum, Mathura). Images of the natural world met the
devotee as he circumabulated the stupa

Buddhism reached Peshawar, in the Gandhara region, in the 3rd century
B.C. through the emissaries sent by Emperor Asoka. This region was a
meeting point of the cultures that travelled on the trade routes from
China to the Mediterranean. Concepts of Indian philosophy, which
placed emphasis on the renunciation of worldly desires, were new to
many here.

Kanishka held the Fourth Great Buddhist Council in Kashmir. This was
the first time that Mahayana Buddhism was given the full support of
royal patronage. The council was also significant for making Sanskrit
the main vehicle for Buddhist scriptures. The Mahayana school of
thought, which was far less austere than the earlier Buddhism, soon
gained popularity in the Gandhara region as well as in Central Asia
and China.

Vrikshadevi, Kushana period, Jaina stupa railing, Kankali Tila
(Government Museum, Lucknow). The vitality and exuberance of nature is
beautifully expressed in all monuments of this period that survived in
north India as well as in the rock-cut caves of western India, such as
at Karle

Little remains of the numerous Buddhist monuments that were made in
Kushana times in the Gandhara region. However, vast numbers of the
sculptures of this period have survived. The stone these were made
from is the local grey schist. The sculptures of this region show
influences of Mediterranean and Persian styles. Instead of the
spiritual, idealised forms of Indic mainstream tradition, these
sculptures attempt to present the appearance of people in the world
and their everyday expressions.

The drapery shows the influence of Western models. Whereas in the
Mathura school the figures are presented in transparent, light
clothing, here the garments are made with heavy folds and great
emphasis is given to their plasticity. The body is more muscular, in
keeping with Greek and Roman norms.

Worshippers bearing garlands at a stupa, from the coping stone of a
stupa railing, 1st century B.C., Sarnath (ASI Museum, Sarnath). From
the earliest times in the Indian subcontinent, stupas were worshipped
in the Buddhist, Jaina and other faiths.

In early Buddhism, the focus was within oneself, on the potential for
enlightenment, which is in each of us. In the Gandhara region, the
attention began to go more towards a heroic personality of the Buddha
and other Buddhas as distinct individuals. These could be prayed to
for their help.

A number of Buddhas, as mentioned in scriptures, including Gautama and
Dipankara Buddha, are depicted in Gandhara art. The Jatakas, or
stories of the previous lives of the Buddha in the form of different
men and animals, were the subject of the earlier art. These were based
upon the Indic philosophic view, which saw the unity of all of
creation and the cycle of births in the world of forms. The population
of the Gandhara region was not deeply versed in this philosophy and
would have found it simpler to relate to the life of the individual
Gautama Buddha.

Depiction of torana, or gateway, of stupa, a fragment of a Jaina stupa
railing, Kankali Tila, near Mathura (Government Museum, Lucknow). In
ancient times, the symbols and motifs of the art of all faiths in
India were the same. This depiction is identical to the toranas of
Buddhist stupas of early times

The worship of the stupa continued in Gandhara. However, the stupa was
considerably smaller and was surrounded by rows of image shrines.
These contained images of Buddhas and Bodhisattvas, and their large
numbers indicate the shift in the emphasis of worship. Unlike Gautama
Buddha, who is beyond worldly adornments, Bodhisattvas were adorned
with jewellery.

Beyond the world of forms, the stupa had earlier been kept plain. Now,
narrative panels relating the life of the Buddha were placed on it, at
the base. The Four Great Events in the Buddha’s life were presented
most often. Other incidents and legends from his life were also
introduced. Here, the emphasis became more on the drama of life in the
ephemeral world. Human life, personified in the Buddha, before and
after enlightenment, became the vehicle of the message. Depictions in
the Gandhara region significantly dramatised the events of the
Buddha’s life and presented them with charged emotions.

Woman's Shringhar, Kushana period, scene on a pillar railing
(Government Museum, Mathura). The grace and delicacy of the human form
is sensitively expressed in this scene, which meets the worshipper's
eye as he goes around the stupa

The first of the Four Great Events to be presented in the narrative
sequences that were created was the birth of the Buddha. Here, Queen
Maya is made in the continuing tradition of Yakshis, who stand beneath
trees. The name Maya means “the illusory nature” of the world of forms
and is there as a constant reminder for us.

At the event of his enlightenment, the Buddha is depicted as
meditating under a pipal tree. Mara, which means “to kill”, represents
the turbulence of desires within us. Mara and his army are shown
attacking the Buddha with a variety of weapons. The Buddha remains
serene. The first sermon is depicted with deer to indicate the
location at the deer park at Sarnath.

The final Great Event is the Parinirvana of the Buddha, when he leaves
behind the pains and shackles of his earthly body. The expressions of
grief of his followers are dramatic. Only one, the monk Subhadra, is
peaceful as he is aware of the transitory nature of all life.

Naga Deities, Kushana period, horizontal beam (Government Museum,
Mathura). Nagas are among the earliest deities to be depicted. They
are seen in the art of all religious faiths.

One of the most dramatic contributions of the Gandhara region to
Buddhist art is the depiction of Siddhartha during his period of
extreme asceticism. This depiction shows the Buddha severely
emaciated, with bones and veins sticking out. It is an exaggerated
presentation of dramatic proportions.

The narrative depictions and figures in the art of Gandhara were
formulated by the end of the 1st century A.D. The sculpture flourished
at its best in the 2nd and 3rd centuries. The production of the
Buddhist art of Gandhara came to an abrupt end in the 5th century with
the invasion of the Huns. In the meantime, the tradition of art in the
northern plains of India continued to evolve.

Mathura continued as a vital centre of art. The sculptures made there
have been found far and wide. This is noteworthy, as in this period,
it was the sculptors who were usually known to travel and not the
artworks, which were made in heavy stone. These were obviously used as
models for the art of other regions.

Vishnu, Kushana period (Government Museum, Mathura). In this period,
forms were created of the many deities of the Indic traditions. These
became pan-Indian representations of philosophic ideas and concepts
that continue to present times.

The portrayal of deities had become central to Indian art. These
deities were the personifications of qualities. By meditating upon
them, one can awaken the best that is within one. This concept of
deities travelled from India to other countries of Asia. It took deep
root everywhere, and to this day the puja, or the adoration of
deities, continues in these lands.

These graceful representations move and transport us far from worldly
concerns to a peaceful realm within. They are a path to take us
eventually to a realisation of the formless eternal.

http://www.flonnet.com/fl2420/stories/20071019505206400.htm

http://en.wikipedia.org/wiki/Kushan_Empire

...and I am Sid Harth
navanavonmilita
2010-04-09 19:29:58 UTC
Permalink
History Story: Sid Harth

Alexander the Great
From Wikipedia, the free encyclopedia

This article is about the ancient king of Macedon. For other uses, see
Alexander the Great (disambiguation).
Alexander the Great
Basileus of Macedon

Alexander fighting the Persian king Darius III. From Alexander Mosaic,
from Pompeii, Naples, Naples National Archaeological Museum
Reign 336–323 BC

Full name Alexander III of Macedon
Greek Μέγας Ἀλέξανδροςiv[›] (Mégas Aléxandros)
Ἀλέξανδρος ὁ Μέγας (Aléxandros o Mégas)
Titles Hegemon of the Hellenic League, Shahanshah of Persia, Pharaoh
of Egypt and Lord of Asia
Born 20 or 21 July 356 BC
Birthplace Pella, Macedon
Died 10 or 11 June 323 BC (aged 32)
Place of death Babylon
Predecessor Philip II of Macedon
Successor Alexander IV of Macedon
Philip III of Macedon
Wives Roxana of Bactria
Stateira of Persia
Offspring Alexander IV of Macedon
Dynasty Argead dynasty
Father Philip II of Macedon
Mother Olympias of Epirus

Alexander III of Macedon (356–323 BC), popularly known as Alexander
the Great (Greek: Μέγας Ἀλέξανδρος, Mégas Aléxandros), was a Greeki[›]
king (basileus) of Macedon. He is the most celebrated member of the
Argead Dynasty and created one of the largest empires in ancient
history. Born in Pella in 356 BC, Alexander received a classical Greek
education under the tutorship of famed philosopher Aristotle,
succeeded his father Philip II of Macedon to the throne in 336 BC
after the King was assassinated, and died thirteen years later at the
age of 32. Although both Alexander's reign and empire were short-
lived, the cultural impact of his conquests lasted for centuries.
Alexander was known to be undefeated in battle and is considered one
of the most successful commanders of all time.[1] He is one of the
most famous figures of antiquity, and is remembered for his tactical
ability, his conquests, and for spreading Greek culture into the East
(marking the beginning of Hellenistic civilization).

Philip had brought most of the city-states of mainland Greece under
Macedonian hegemony, using both military and diplomatic means. Upon
Philip's death, Alexander inherited a strong kingdom and an
experienced army. He succeeded in being awarded the generalship of
Greece and, with his authority firmly established, launched the
military plans for expansion left by his father. He invaded Persian-
ruled Asia Minor, and began a series of campaigns lasting ten years.
Alexander repeatedly defeated the Persians in battle; marched through
Syria, Egypt, Mesopotamia, Persia, and Bactria; and in the process he
overthrew the Persian king Darius III and conquered the entirety of
the Persian Empire.ii[›] Following his desire to reach the "ends of
the world and the Great Outer Sea", he invaded India, but was
eventually forced to turn back by the near-mutiny of his troops, who
were tired of war.

Alexander died in Babylon in 323 BC, before realizing a series of
planned campaigns that would have begun with an invasion of Arabia. In
the years following Alexander's death, a series of civil wars tore his
empire apart, which resulted in the formation of a number of states
ruled by Macedonian aristocracy (the Diadochi). Remarkable though his
conquests were, Alexander's lasting legacy was not his reign, but the
cultural diffusion his conquests engendered. Alexander's importation
of Greek colonists and culture to the East resulted in a new
Hellenistic culture, aspects of which were still evident in the
traditions of the Byzantine Empire until the mid-15th century.
Alexander became legendary as a classical hero in the mold of
Achilles, and features prominently in the history and myth of Greek
and non-Greek cultures. He became the measure against which generals,
even to this day, compare themselves, and military academies
throughout the world still teach his tactical exploits.iii[›]

Early life

Lineage and childhood

"The night before the consummation of their marriage, she dreamed that
a thunderbolt fell upon her body, which kindled a great fire, whose
divided flames dispersed themselves all about, and then were
extinguished. And Philip, some time after he was married, dreamed that
he sealed up his wife's body with a seal, whose impression, as he
fancied, was the figure of a lion. Some of the diviners interpreted
this as a warning to Philip to look narrowly to his wife; but
Aristander of Telmessus, considering how unusual it was to seal up
anything that was empty, assured him the meaning of his dream was that
the queen was with child of a boy, who would one day prove as stout
and courageous as a lion."

Plutarch describing Olympias and Philip's dreams.[2]Alexander was born
on 20 (or 21) July 356 BC,[3][4] in Pella, the capital of the Kingdom
of Macedon. He was the son of Philip II, the King of Macedon. His
mother was Philip's fourth wife Olympias, the daughter of Neoptolemus
I, the king of the northern Greek state of Epirus.[2][5][6][7]
Although Philip had either seven or eight wives, Olympias was his
principal wife for a time.

As a member of the Argead dynasty, Alexander claimed patrilineal
descent from Heracles through Caranus of Macedon.v[›] From his
mother's side and the Aeacids, he claimed descent from Neoptolemus,
son of Achilles;vi[›] Alexander was a second cousin of the celebrated
general Pyrrhus of Epirus, who was ranked by Hannibal as, depending on
the source, either the best[8] or second-best (after Alexander)[9]
commander the world had ever seen.

According to the ancient Greek historian Plutarch, Olympias, on the
eve of the consummation of her marriage to Philip, dreamed that her
womb was struck by a thunder bolt, causing a flame that spread "far
and wide" before dying away. Some time after the wedding, Philip was
said to have seen himself, in a dream, sealing up his wife's womb with
a seal upon which was engraved the image of a lion.[2] Plutarch offers
a variety of interpretations of these dreams: that Olympia was
pregnant before her marriage, indicated by the sealing of her womb; or
that Alexander's father was Zeus. Ancient commentators were divided as
to whether the ambitious Olympias promulgated the story of Alexander's
divine parentage, some claiming she told Alexander, others that she
dismissed the suggestion as impious.[2]

On the day that Alexander was born, Philip was preparing himself for
his siege on the city of Potidea on the peninsula of Chalkidiki. On
the same day, Philip received news that his general Parmenion had
defeated the combined Illyrian and Paeonian armies, and that his
horses had won at the Olympic Games. It was also said that on this
day, the Temple of Artemis in Ephesus—one of the Seven Wonders of the
World—burnt down, leading Hegesias of Magnesia to say that it burnt
down because Artemis was attending the birth of Alexander.[3][6][10]

Alexander fighting an Asiatic lion with his friend Craterus (detail).
3rd century BC mosaic, Pella Museum.In his early years, Alexander was
raised by his nurse, Lanike, the sister of Alexander's future friend
and general Cleitus the Black. Later on in his childhood, Alexander
was tutored by the strict Leonidas, a relative of his mother, and by
Lysimachus.[11][12]

When Alexander was ten years old, a horse trader from Thessaly brought
Philip a horse, which he offered to sell for thirteen talents. The
horse refused to be mounted by anyone, and Philip ordered it to be
taken away. Alexander, however, detected the horse's fear of his own
shadow and asked for a turn to tame the horse, which he eventually
managed. According to Plutarch, Philip, overjoyed at this display of
courage and ambition, kissed him tearfully, declaring: "My boy, you
must find a kingdom big enough for your ambitions. Macedon is too
small for you", and bought the horse for him.[13] Alexander would name
the horse Bucephalus, meaning 'ox-head'. Bucephalus would be
Alexander's companion throughout his journeys as far as India. When
Bucephalus died (due to old age, according to Plutarch, for he was
already thirty), Alexander named a city after him (Bucephala).[14][15]
[16]

Adolescence and education

Aristotle tutoring Alexander.When Alexander was thirteen years old,
Philip decided that Alexander needed a higher education, and he began
to search for a tutor. Many people were passed over including
Isocrates and Speusippus, Plato's successor at the Academy, who
offered to resign to take up the post. In the end, Philip offered the
job to Aristotle, who accepted, and Philip gave them the Temple of the
Nymphs at Mieza as their classroom. In return for teaching Alexander,
Philip agreed to rebuild Aristotle's hometown of Stageira, which
Philip had razed, and to repopulate it by buying and freeing the ex-
citizens who were slaves, or pardoning those who were in exile.[17][18]
[19][20]

Mieza was like a boarding school for Alexander and the children of
Macedonian nobles, such as Ptolemy, Hephaistion, and Cassander. Many
of the pupils who learned by Alexander's side would become his friends
and future generals, and are often referred to as the 'Companions'. At
Mieza, Aristotle educated Alexander and his companions in medicine,
philosophy, morals, religion, logic, and art. From Aristotle's
teaching, Alexander developed a passion for the works of Homer, and in
particular the Iliad; Aristotle gave him an annotated copy, which
Alexander was to take on his campaigns.[21][22][23][24]

Philip's heir

Regency and ascent of Macedon

Main articles: Philip II of Macedon and Rise of Macedon

http://en.wikipedia.org/wiki/Philip_II_of_Macedon
http://en.wikipedia.org/wiki/Rise_of_Macedon

A bust depicting Philip II of Macedon, Alexander's fatherWhen
Alexander became sixteen years old, his tutorship under Aristotle came
to an end. Philip, the king, departed to wage war against Byzantium,
and Alexander was left in charge as regent of the kingdom. During
Philip's absence, the Thracian Maedi revolted against Macedonian rule.
Alexander responded quickly; he crushed the Maedi insurgence, driving
them from their territory, colonised it with Greeks, and founded a
city named Alexandropolis.[25][26][27][28]

After Philip's return from Byzantium, he dispatched Alexander with a
small force to subdue certain revolts in southern Thrace. During
another campaign against the Greek city of Perinthus, Alexander is
reported to have saved his father's life. Meanwhile, the city of
Amphissa began to work lands that were sacred to Apollo near Delphi, a
sacrilege that gave Philip the opportunity to further intervene in the
affairs of Greece. Still occupied in Thrace, Philip ordered Alexander
to begin mustering an army for a campaign in Greece. Concerned with
the possibility of other Greek states intervening, Alexander made it
look as if he were preparing to attack Illyria instead. During this
turmoil, the Illyrians took the opportunity to invade Macedonia, but
Alexander repelled the invaders.[29]

Philip joined Alexander with his army in 338 BC, and they marched
south through Thermopylae, which they took after a stubborn resistance
from its Theban garrison. They went on to occupy the city of Elatea, a
few days march from both Athens and Thebes. Meanwhile, the Athenians,
led by Demosthenes, voted to seek an alliance with Thebes in the war
against Macedonia. Both Athens and Philip sent embassies to try to win
Thebes's favour, with the Athenians eventually succeeding.[30][31][32]
Philip marched on Amphissa (theoretically acting on the request of the
Amphicytonic League), captured the mercenaries sent there by
Demosthenes, and accepted the city's surrender. Philip then returned
to Elatea and sent a final offer of peace to Athens and Thebes, which
was rejected.[33][34][35]

Statue of Alexander in Istanbul Archaeology Museum.As Philip marched
south, he was blocked near Chaeronea, Boeotia by the forces of Athens
and Thebes. During the ensuing Battle of Chaeronea, Philip commanded
the right, and Alexander the left wing, accompanied by a group of
Philip's trusted generals. According to the ancient sources, the two
sides fought bitterly for a long time. Philip deliberately commanded
the troops on his right wing to backstep, counting on the untested
Athenian hoplites to follow, thus breaking their line. On the left,
Alexander was the first to break into the Theban lines, followed by
Philip's generals. Having achieved a breach in the enemy's cohesion,
Philip ordered his troops to press forward and quickly routed his
enemy. With the rout of the Athenians, the Thebans were left to fight
alone; surrounded by the victorious enemy, they were crushed.[36]

After the victory at Chaeronea, Philip and Alexander marched unopposed
into the Peloponnese welcomed by all cities; however, when they
reached Sparta, they were refused, and they simply left.[37] At
Corinth, Philip established a "Hellenic Alliance" (modeled on the old
anti-Persian alliance of the Greco-Persian Wars), with the exception
of Sparta. Philip was then named Hegemon (often translated as 'Supreme
Commander') of this league (known by modern historians as the League
of Corinth). He then announced his plans for a war of revenge against
the Persian Empire, which he would command.[38][39]

Exile and return

"At the wedding of Cleopatra, whom Philip fell in love with and
married, she being much too young for him, her uncle Attalus in his
drink desired the Macedonians would implore the gods to give them a
lawful successor to the kingdom by his niece. This so irritated
Alexander, that throwing one of the cups at his head, "You villain,"
said he, "what, am I then a bastard?" Then Philip, taking Attalus's
part, rose up and would have run his son through; but by good fortune
for them both, either his over-hasty rage, or the wine he had drunk,
made his foot slip, so that he fell down on the floor. At which
Alexander reproachfully insulted over him: "See there," said he, "the
man who makes preparations to pass out of Europe into Asia, overturned
in passing from one seat to another."

— Plutarch, describing the feud at Philip's wedding.[25]After
returning to Pella, Philip fell in love with and married Cleopatra
Eurydice, the niece of one of his generals, Attalus. This marriage
made Alexander's position as heir to the throne less secure, since if
Cleopatra Eurydice bore Philip a son, there would be a fully
Macedonian heir, while Alexander was only half Macedonian.[40] During
the wedding banquet, a drunken Attalus made a speech praying to the
gods that the union would produce a legitimate heir to the Macedonian
throne. Alexander shouted to Attalus, "What am I then, a bastard?" and
he threw his goblet at him. Philip, who was also drunk, drew his sword
and advanced towards Alexander before collapsing, leading Alexander to
say, "See there, the man who makes preparations to pass out of Europe
into Asia, overturned in passing from one seat to another."[25]

Alexander fled from Macedon taking his mother with him, whom he
dropped off with her brother in Dodona, capital of Epirus. He carried
on to Illyria, where he sought refuge with the Illyrian King and was
treated as a guest by the Illyrians, despite having defeated them in
battle a few years before. Alexander returned to Macedon after six
months in exile due to the efforts of a family friend, Demaratus the
Corinthian, who mediated between the two parties.[25][41][42]

The following year, the Persian satrap (governor) of Caria, Pixodarus,
offered the hand of his eldest daughter to Alexander's half-brother,
Philip Arrhidaeus. Olympias and several of Alexander's friends
suggested to Alexander that this move showed that Philip intended to
make Arrhidaeus his heir. Alexander reacted by sending an actor,
Thessalus of Corinth, to tell Pixodarus that he should not offer his
daughter's hand to an illegitimate son, but instead to Alexander. When
Philip heard of this, he scolded Alexander for wishing to marry the
daughter of a Carian. Philip had four of Alexander's friends,
Harpalus, Nearchus, Ptolemy and Erigyius exiled, and had the
Corinthians bring Thessalus to him in chains.[40][43][44]

King of Macedon

Accession

The Kingdom of Macedon in 336 BCIn 336 BC, whilst at Aegae, attending
the wedding of his daughter by Olympias, Cleopatra, to Olympias's
brother, Alexander I of Epirus, Philip was assassinated by the captain
of his bodyguard, Pausanias.vii[›] As Pausanias tried to escape, he
tripped over a vine and was killed by his pursuers, including two of
Alexander's companions, Perdiccas and Leonnatus. Alexander was
proclaimed king by the Macedonian army and by the Macedonian noblemen
at the age of 20.[45][46][47]

Power consolidation

Alexander began his reign by having his potential rivals to the throne
murdered. He had his cousin, the former Amyntas IV, executed, as well
as having two Macedonian princes from the region of Lyncestis killed,
while a third, Alexander Lyncestes, was spared. Olympias had Cleopatra
Eurydice and her daughter by Philip, Europa, burned alive. When
Alexander found out about this, he was furious with his mother.
Alexander also ordered the murder of Attalus, who was in command of
the advance guard of the army in Asia Minor. Attalus was at the time
in correspondence with Demosthenes, regarding the possibility of
defecting to Athens. Regardless of whether Attalus actually intended
to defect, he had already severely insulted Alexander, and having just
had Attalus's daughter and grandchildren murdered, Alexander probably
felt Attalus was too dangerous to leave alive.[48] Alexander spared
the life of Arrhidaeus, who was by all accounts mentally disabled,
possibly as a result of poisoning by Olympias.[45][49][50][51]

News of Philip's death roused many states into revolt, including
Thebes, Athens, Thessaly, and the Thracian tribes to the north of
Macedon. When news of the revolts in Greece reached Alexander, he
responded quickly. Though his advisors advised him to use diplomacy,
Alexander mustered the Macedonian cavalry of 3,000 men and rode south
towards Thessaly, Macedon's neighbor to the south. When he found the
Thessalian army occupying the pass between Mount Olympus and Mount
Ossa, he had the men ride over Mount Ossa. When the Thessalians awoke
the next day, they found Alexander in their rear, and promptly
surrendered, adding their cavalry to Alexander's force, as he rode
down towards the Peloponnesus.[52][53][54][55]

Alexander stopped at Thermopylae, where he was recognized as the
leader of the Amphictyonic League before heading south to Corinth.
Athens sued for peace and Alexander received the envoy and pardoned
anyone involved with the uprising. At Corinth, he was given the title
Hegemon, and like Philip, appointed commander of the forthcoming war
against Persia. While at Corinth, he heard the news of the Thracian
rising to the north.[53][56]

Balkan campaign
Alexander's Balkan campaign

Mount Haemus – Pelium – Thebes

Main article: Alexander's Balkan campaign
http://en.wikipedia.org/wiki/Alexander%27s_Balkan_campaign

Before crossing to Asia, Alexander wanted to safeguard his northern
borders; and, in the spring of 335 BC, he advanced to suppress several
apparent revolts. Starting from Amphipolis, he first went east into
the country of the "Independent Thracians"; and at Mount Haemus, the
Macedonian army attacked and defeated a Thracian army manning the
heights.[57] The Macedonians marched on into the country of the
Triballi, and proceeded to defeat the Triballian army near the Lyginus
river [58] (a tributary of the Danube). Alexander then advanced for
three days on to the Danube, encountering the Getae tribe on the
opposite shore. Surprising the Getae by crossing the river at night,
he forced the Getae army to retreat after the first cavalry skirmish,
leaving their town to the Macedonian army.[59][60] News then reached
Alexander that Cleitus, King of Illyria, and King Glaukias of the
Taulanti were in open revolt against Macedonian authority. Marching
west into Illyria, Alexander defeated each in turn, forcing Cleitus
and Glaukias to flee with their armies, leaving Alexander's northern
frontier secure.[61][62]

While he was triumphantly campaigning north, the Thebans and Athenians
rebelled once more. Alexander reacted immediately, but, while the
other cities once again hesitated, Thebes decided to resist with the
utmost vigor. However, the resistance was useless, as the city was
razed to the ground amid great bloodshed, and its territory was
divided between the other Boeotian cities. The end of Thebes cowed
Athens into submission, leaving all of Greece at least outwardly at
peace with Alexander.[63]

Conquest of the Persian Empire

Alexander's
Persian campaigns

Granicus (334 BC) – Miletus (334 BC) – Halicarnassus (334 BC) – Issus
(333 BC) – Tyre (332 BC) – Gaza (332 BC) – Gaugamela (331 BC) –
Persian Gate (330 BC) – Sogdian Rock (327 BC)

Main articles: Wars of Alexander the Great and Chronology of the
expedition of Alexander the Great into Asia

http://en.wikipedia.org/wiki/Wars_of_Alexander_the_Great
http://en.wikipedia.org/wiki/Chronology_of_the_expedition_of_Alexander_the_Great_into_Asia

Asia Minor

Main articles: Battle of the Granicus, Siege of Halicarnassus, and
Siege of Miletus

Map of Alexander's empire and the paths he tookAlexander's army
crossed the Hellespont in 334 BC with approximately 42,000 soldiers
from Macedon and various Greek city-states, mercenaries, and feudally
raised soldiers from Thrace, Paionia, and Illyria.[64] After an
initial victory against Persian forces at the Battle of the Granicus,
Alexander accepted the surrender of the Persian provincial capital and
treasury of Sardis and proceeded down the Ionian coast.[65] At
Halicarnassus, Alexander successfully waged the first of many sieges,
eventually forcing his opponents, the mercenary captain Memnon of
Rhodes and the Persian satrap of Caria, Orontobates, to withdraw by
sea.[66] Alexander left the government of Caria to Ada, who adopted
Alexander as her son.[67]

From Halicarnassus, Alexander proceeded into mountainous Lycia and the
Pamphylian plain, asserting control over all coastal cities. He did
this to deny the Persians naval bases. Since Alexander had no reliable
fleet of his own, defeating the Persian fleet required land control.
[68] From Pamphylia onward, the coast held no major ports and so
Alexander moved inland. At Termessos, Alexander humbled but did not
storm the Pisidian city.[69] At the ancient Phrygian capital of
Gordium, Alexander 'undid' the hitherto unsolvable Gordian Knot, a
feat said to await the future "king of Asia".[70] According to the
most vivid story, Alexander proclaimed that it did not matter how the
knot was undone, and he hacked it apart with his sword.[71]

The Levant and Syria

Main articles: Battle of Issus and Siege of Tyre

http://en.wikipedia.org/wiki/Battle_of_Issus
http://en.wikipedia.org/wiki/Siege_of_Tyre

Alexander Mosaic, showing Battle of Issus, from the House of the Faun,
PompeiiAfter spending the winter campaigning in Asia Minor,
Alexander's army crossed the Cilician Gates in 333 BC, and defeated
the main Persian army under the command of Darius III at the Battle of
Issus in November.[72] Darius was forced to flee the battle after his
army broke, and in doing so left behind his wife, his two daughters,
his mother Sisygambis, and a fabulous amount of treasure.[73] He
afterward offered a peace treaty to Alexander, the concession of the
lands he had already conquered, and a ransom of 10,000 talents for his
family. Alexander replied that since he was now king of Asia, it was
he alone who decided territorial divisions.[74]

Alexander proceeded to take possession of Syria, and most of the coast
of the Levant.[75] However, the following year, 332 BC, he was forced
to attack Tyre, which he eventually captured after a famous siege.[76]
[77] After the capture of Tyre, Alexander crucified all the men of
military age, and sold the women and children into slavery.[78]

Egypt

Main article: Siege of Gaza
http://en.wikipedia.org/wiki/Siege_of_Gaza

Egyptian alabaster statuette of Alexander the Great in the Brooklyn
MuseumWhen Alexander destroyed Tyre, most of the towns on the route to
Egypt quickly capitulated, with the exception of Gaza. The stronghold
at Gaza was built on a hill and was heavily fortified.[79] At the
beginning of the Siege of Gaza, Alexander utilized the engines he had
employed against Tyre. After three unsuccessful assaults, the
stronghold was finally taken by force, but not before Alexander
received a serious shoulder wound. When Gaza was taken, the male
population was put to the sword and the women and children were sold
into slavery.[80]

Jerusalem, on the other hand, opened its gates in surrender, and
according to Josephus, Alexander was shown the book of Daniel's
prophecy, presumably chapter 8, where a mighty Greek king would subdue
and conquer the Persian Empire. Thereupon, Alexander spared Jerusalem
and pushed south into Egypt.[81][82]

Alexander advanced on Egypt in later 332 BC, where he was regarded as
a liberator.[83] He was pronounced the new "master of the Universe"
and son of the deity of Amun at the Oracle of Siwa Oasis in the Libyan
desert.[84] Henceforth, Alexander often referred to Zeus-Ammon as his
true father, and subsequent currency depicted him adorned with ram
horns as a symbol of his divinity.[85][86] During his stay in Egypt,
he founded Alexandria-by-Egypt, which would become the prosperous
capital of the Ptolemaic kingdom after his death.[87]

Assyria and Babylonia

Main article: Battle of Gaugamela
http://en.wikipedia.org/wiki/Battle_of_Gaugamela

Initial dispositions and opening movements in the Battle of Gaugamela,
331 BC.Leaving Egypt in 331 BC, Alexander marched eastward into
Mesopotamia (now northern Iraq) and defeated Darius once more at the
Battle of Gaugamela.[88] Once again, Darius was forced to leave the
field, and Alexander chased him as far as Arbela. Darius fled over the
mountains to Ecbatana (modern Hamedan), but Alexander instead marched
to and captured Babylon.[89]

Persia

Main article: Battle of the Persian Gate
http://en.wikipedia.org/wiki/Battle_of_the_Persian_Gate

From Babylon, Alexander went to Susa, one of the Achaemenid capitals,
and captured its legendary treasury.[89] Sending the bulk of his army
to the Persian ceremonial capital of Persepolis via the Royal Road,
Alexander himself took selected troops on the direct route to the
city. However, the pass of the Persian Gates (in the modern Zagros
Mountains) had been blocked by a Persian army under Ariobarzanes, and
Alexander had to storm the pass. Alexander then made a dash for
Persepolis before its garrison could loot the treasury.[90] At
Persepolis, Alexander stared at the crumbled statue of Xerxes and
decided to leave it on the ground.[91][92] During their stay at the
capital, a fire broke out in the eastern palace of Xerxes and spread
to the rest of the city. Theories abound as to whether this was the
result of a drunken accident, or a deliberate act of revenge for the
burning of the Acropolis of Athens during the Second Persian War.[92]

Fall of the Empire and the East

Alexander then set off in pursuit of Darius again, first into Media,
and then Parthia.[93] The Persian king was no longer in control of his
destiny, having been taken prisoner by Bessus, his Bactrian satrap and
kinsman.[94] As Alexander approached, Bessus had his men fatally stab
the Great King and then declared himself Darius' successor as
Artaxerxes V, before retreating into Central Asia to launch a
guerrilla campaign against Alexander.[95] Darius' remains were buried
by Alexander next to his Achaemenid predecessors in a full regal
funeral.[96] Alexander claimed that, while dying, Darius had named him
as his successor to the Achaemenid throne.[97] The Achaemenid Empire
is normally considered to have fallen with the death of Darius.[98]

Silver coin of Alexander, British MuseumAlexander, now considering
himself the legitimate successor to Darius, viewed Bessus as a usurper
to the Achaemenid throne, and set out to defeat him. This campaign,
initially against Bessus, turned into a grand tour of central Asia,
with Alexander founding a series of new cities, all called Alexandria,
including modern Kandahar in Afghanistan, and Alexandria Eschate ("The
Furthest") in modern Tajikistan. The campaign took Alexander through
Media, Parthia, Aria (West Afghanistan), Drangiana, Arachosia (South
and Central Afghanistan), Bactria (North and Central Afghanistan), and
Scythia.[99]

Bessus was betrayed in 329 BC by Spitamenes, who held an undefined
position in the satrapy of Sogdiana. Spitamenes handed over Bessus to
Ptolemy, one of Alexander's trusted companions, and Bessus was
executed.[100] However, when, at some point later, Alexander was on
the Jaxartes, Spitamenes raised Sogdiana in revolt. Alexander launched
a campaign and defeated him in the Battle of Gabai; after the defeat,
Spitamenes was killed by his own men, who then sued for peace.[101]

Problems and plots

During this time, Alexander took the Persian title "King of
Kings" (Shahanshah) and adopted some elements of Persian dress and
customs at his court, notably the custom of proskynesis, either a
symbolic kissing of the hand, or prostration on the ground, that
Persians paid to their social superiors.[102][103] The Greeks regarded
the gesture as the province of deities and believed that Alexander
meant to deify himself by requiring it. This cost him much in the
sympathies of many of his countrymen.[103] A plot against his life was
revealed, and one of his officers, Philotas, was executed for failing
to bring the plot to his attention. The death of the son necessitated
the death of the father, and thus Parmenion, who had been charged with
guarding the treasury at Ecbatana, was assassinated by command of
Alexander, so he might not make attempts at vengeance. Most
infamously, Alexander personally slew the man who had saved his life
at Granicus, Cleitus the Black, during a drunken argument at Maracanda.
[104] Later, in the Central Asian campaign, a second plot against his
life was revealed, this one instigated by his own royal pages. His
official historian, Callisthenes of Olynthus (who had fallen out of
favor with the king by leading the opposition to his attempt to
introduce proskynesis), was implicated in the plot; however, there has
never been consensus among historians regarding his involvement in the
conspiracy.[105]

Indian campaign

Alexander's Indian campaign

Massaga – Ora – Aornos – Hydaspes – Malli

Main article: Alexander's Indian campaign

Invasion of the Indian subcontinent
http://en.wikipedia.org/wiki/Alexander%27s_Indian_campaign

After the death of Spitamenes and his marriage to Roxana (Roshanak in
Bactrian) to cement his relations with his new Central Asian
satrapies, Alexander was finally free to turn his attention to the
Indian subcontinent. Alexander invited all the chieftains of the
former satrapy of Gandhara, in the north of what is now Pakistan, to
come to him and submit to his authority. Omphis (whose actual name is
Ambhi), ruler of Taxila, whose kingdom extended from the Indus to the
Hydaspes, complied, but the chieftains of some hill clans, including
the Aspasioi and Assakenoi sections of the Kambojas (known in Indian
texts also as Ashvayanas and Ashvakayanas), refused to submit.[106]

A painting by Charles Le Brun depicting Alexander and Porus (Puru)
during the Battle of the HydaspesIn the winter of 327/326 BC,
Alexander personally led a campaign against these clans; the Aspasioi
of Kunar valleys, the Guraeans of the Guraeus valley, and the
Assakenoi of the Swat and Buner valleys.[107] A fierce contest ensued
with the Aspasioi in which Alexander himself was wounded in the
shoulder by a dart but eventually the Aspasioi lost the fight.
Alexander then faced the Assakenoi, who fought bravely and offered
stubborn resistance to Alexander in the strongholds of Massaga, Ora
and Aornos.[106] The fort of Massaga could only be reduced after
several days of bloody fighting in which Alexander himself was wounded
seriously in the ankle. According to Curtius, "Not only did Alexander
slaughter the entire population of Massaga, but also did he reduce its
buildings to rubbles".[108] A similar slaughter then followed at Ora,
another stronghold of the Assakenoi. In the aftermath of Massaga and
Ora, numerous Assakenians fled to the fortress of Aornos. Alexander
followed close behind their heels and captured the strategic hill-fort
after the fourth day of a bloody fight.[106]

After Aornos, Alexander crossed the Indus and fought and won an epic
battle against a local ruler Porus, who ruled a region in the Punjab,
in the Battle of Hydaspes in 326 BC.[109] Alexander was greatly
impressed by Porus for his bravery in battle, and therefore made an
alliance with him and appointed him as satrap of his own kingdom, even
adding land he did not own before. Additional reasons were probably
political since, to control lands so distant from Greece required
local assistance and co-operation.[110] Alexander named one of the two
new cities that he founded, Bucephala, in honor of the horse that had
brought him to India, and had died during the battle.[111]

Revolt of the army

Campaigns and landmarks of Alexander's invasion of the Indian
subcontinent.East of Porus' kingdom, near the Ganges River, was the
powerful Nanda Empire of Magadha and Gangaridai Empire of Bengal.
Fearing the prospects of facing other powerful Indian armies and
exhausted by years of campaigning, his army mutinied at the Hyphasis
River, refusing to march further east. This river thus marks the
easternmost extent of Alexander's conquests.[112][113]

As for the Macedonians, however, their struggle with Porus blunted
their courage and stayed their further advance into India. For having
had all they could do to repulse an enemy who mustered only twenty
thousand infantry and two thousand horse, they violently opposed
Alexander when he insisted on crossing the river Ganges also, the
width of which, as they learned, was thirty-two furlongs, its depth a
hundred fathoms, while its banks on the further side were covered with
multitudes of men-at-arms and horsemen and elephants. For they were
told that the kings of the Ganderites and Praesii were awaiting them
with eighty thousand horsemen, two hundred thousand footmen, eight
thousand chariots, and six thousand war elephants.[112]

Alexander spoke to his army and tried to persuade them to march
further into India but Coenus pleaded with him to change his opinion
and return, the men, he said, "longed to again see their parents,
their wives and children, their homeland". Alexander, seeing the
unwillingness of his men, eventually agreed and turned south. Along
the way his army conquered the Malli clans (in modern day Multan), and
other Indian tribes.[114]

Return

Alexander sent much of his army to Carmania (modern southern Iran)
with his general Craterus, and commissioned a fleet to explore the
Persian Gulf shore under his admiral Nearchus, while he led the rest
of his forces back to Persia through the more difficult southern route
along the Gedrosian Desert and Makran (now part of southern Iran and
Pakistan).[115]

Last years in Persia

Discovering that many of his satraps and military governors had
misbehaved in his absence, Alexander executed a number of them as
examples, on his way to Susa.[116][117] As a gesture of thanks, he
paid off the debts of his soldiers, and announced that he would send
those over-aged and disabled veterans back to Macedon under Craterus.
But, his troops misunderstood his intention and mutinied at the town
of Opis, refusing to be sent away and bitterly criticizing his
adoption of Persian customs and dress, and the introduction of Persian
officers and soldiers into Macedonian units.[118] Alexander executed
the ringleaders of the mutiny, but forgave the rank and file.[119] In
an attempt to craft a lasting harmony between his Macedonian and
Persian subjects, he held a mass marriage of his senior officers to
Persian and other noblewomen at Susa, but few of those marriages seem
to have lasted much beyond a year.[117] Meanwhile, upon his return,
Alexander learned some men had desecrated the tomb of Cyrus the Great,
and swiftly executed them, because they were put in charge of guarding
the tomb Alexander held in honor.[120]

After Alexander traveled to Ecbatana to retrieve the bulk of the
Persian treasure, his closest friend and possibly lover[121]
Hephaestion died of an illness, or possibly of poisoning.[122]
According to Plutarch, Alexander, distraught over the death of his
longtime companion, sacked a nearby town, and put all of its
inhabitants to the sword, as a sacrifice to Hephaestion's ghost.[123]
Arrian finds great diversity and casts doubts on the accounts of
Alexander's displays of grief, although he says that they all agree
that Hephaestion's death devastated him, and that he ordered the
preparation of an expensive funeral pyre in Babylon, as well as a
decree for the observance of a public mourning.[122]

Back in Babylon, Alexander planned a series of new campaigns,
beginning with an invasion of Arabia, but he would not have a chance
to realize them.[124]

Death and succession

Final days

An Astronomical diary (c. 323–322 BC) recording the death of Alexander
(British Museum, London)On either 10 or 11 June 323 BC, Alexander died
in the palace of Nebuchadnezzar II, in Babylon at the age of 32.[125]
Plutarch gives a lengthy account of the circumstances of his death,
echoed (without firm dates) by Arrian. Roughly 14 days before his
death, Alexander entertained his admiral Nearchus, and then, instead
of going to bed, spent the night and next day drinking with Medius of
Larissa.[126] After this, and by 18 Daesius (a Macedonian month) he
had developed a fever, which then grew steadily worse.[126][127] By 25
Daesius, he was unable to speak.[127] By 26 Daesius, the common
soldiers had become anxious about his health, or thought he was
already dead. They demanded to see him, and Alexander's generals
acquiesced.[127] The soldiers slowly filed past him, whilst Alexander
raised his right hand in greeting, still unable to speak.[128] Two
days later, on 28 Daesius (although Aristobolus's account says it was
30 Daesius), Alexander was dead.[126][127] Conversely, Diodorus
recounts that Alexander was struck down with pain after downing a
large bowl of unmixed wine in honour of Hercules, and (rather
mysteriously) died after some agony,[129] which is also mentioned as
an alternative by Arrian, but Plutarch specifically refutes this claim.
[126]

Possible causes

Poison

Given the propensity of the Macedonian aristocracy to assassination,
[130] it is scarcely surprising that allegations of foul play have
been made about the death of Alexander. Diodorus, Plutarch, Arrian and
Justin all mention the theory that Alexander was poisoned. Plutarch
dismisses it as a fabrication,[49] but both Diodorus and Arrian say
that they only mention it for the sake of completeness.[129][131] The
accounts are nevertheless fairly consistent in designating Antipater,
recently removed from the position of Macedonian viceroy, and at odds
with Olympias, as the head of the alleged plot. Perhaps taking his
summons to Babylon as a death sentence in waiting,[132] and having
seen the fate of Parmenion and Philotas,[133] Antipater arranged for
Alexander to be poisoned by his son Iollas, who was Alexander's wine-
pourer.[49][131][133] There is even a suggestion that Aristotle may
have had a hand in the plot.[49][131] Conversely, the strongest
argument against the poison theory is the fact that twelve days had
passed between the start of his illness and his death; in the ancient
world, such long-acting poisons were probably not available.[134]

Natural causes

Several natural causes (diseases) have been suggested as the cause of
Alexander's death; malaria or typhoid fever are obvious candidates. A
1998 article in the New England Journal of Medicine attributed his
death to typhoid fever complicated by bowel perforation and ascending
paralysis,[135] whereas another recent analysis has suggested
pyrogenic spondylitis or meningitis as the cause.[136] Other illnesses
could have also been the culprit, including acute pancreatitis or the
West Nile virus.[137][138] Natural-cause theories also tend to
emphasise that Alexander's health may have been in general decline
after years of heavy drinking and his suffering severe wounds
(including one in India that nearly claimed his life). Furthermore,
the anguish that Alexander felt after Hephaestion's death may have
contributed to his declining health.[135]

The most probable cause of Alexanders death is however, the result of
overdosing on medicine made from Hellebore, deadly in large doses. The
very few things we do know about his death, can today be explained
only with accidental hellebore-poisoning.[139][140]

Fate after death

Detail of Alexander on the Alexander SarcophagusAlexander's body was
placed in a gold anthropoid sarcophagus, which was in turn placed in a
second gold casket.[141] According to Aelian, a seer called Aristander
foretold that the land where Alexander was laid to rest "would be
happy and unvanquishable forever".[142] Perhaps more likely, the
successors may have seen possession of the body as a symbol of
legitimacy (it was a royal prerogative to bury the previous king).
[143] At any rate, Ptolemy stole the funeral cortege, and took it to
Memphis.[141][142] His successor, Ptolemy II Philadelphus, transferred
the sarcophagus to Alexandria, where it remained until at least Late
Antiquity. Ptolemy IX Lathyros, one of the last successors of Ptolemy
I, replaced Alexander's sarcophagus with a glass one so he could melt
the original down for issues of his coinage.[144] Pompey, Julius
Caesar and Augustus all visited the tomb in Alexandria, the latter
allegedly accidentally knocking the nose off the body. Caligula was
said to have taken Alexander's breastplate from the tomb for his own
use. In c. AD 200, Emperor Septimius Severus closed Alexander's tomb
to the public. His son and successor, Caracalla, was a great admirer
of Alexander, and visited the tomb in his own reign. After this,
details on the fate of the tomb are sketchy.[144]

The so-called "Alexander Sarcophagus", discovered near Sidon and now
in the Istanbul Archaeology Museum, is so named not because it was
thought to have contained Alexander's remains, but because its bas-
reliefs depict Alexander and his companions hunting and in battle with
the Persians. It was originally thought to have been the sarcophagus
of Abdalonymus (died 311 BC), the king of Sidon appointed by Alexander
immediately following the battle of Issus in 331.[145][146][147]
However, more recently, it has been suggested that it may date from
earlier than Abdalonymus' death.[148]

Division of the Empire

Main article: Diadochi
http://en.wikipedia.org/wiki/Diadochi

Bust of Seleucus I Nicator, who succeeded to Alexander's eastern
conquestsAlexander had no obvious or legitimate heir, his son
Alexander IV by Roxane being born after Alexander's death. This left
the huge question as to who would rule the newly conquered, and barely
pacified Empire.[149] According to Diodorus, Alexander's companions
asked him when he was on his deathbed to whom he bequeathed his
kingdom; his laconic reply was "tôi kratistôi"—"to the strongest".
[129] Given that Arrian and Plutarch have Alexander speechless by this
point, it is possible that this is an apocryphal story.[150] Diodorus,
Curtius and Justin also have the more plausible story of Alexander
passing his signet ring to Perdiccas, one of his bodyguard and leader
of the companion cavalry, in front of witnesses, thereby possibly
nominating Perdiccas as his successor.[129][149]

In any event, Perdiccas initially avoided explicitly claiming power,
instead suggesting that Roxane's baby would be king, if male; with
himself, Craterus, Leonnatus and Antipater as guardians. However, the
infantry, under the command of Meleager, rejected this arrangement
since they had been excluded from the discussion. Instead, they
supported Alexander's half-brother Philip Arrhidaeus. Eventually, the
two sides reconciled, and after the birth of Alexander IV, he and
Philip III were appointed joint kings of the Empire—albeit in name
only.[151]

It was not long, however, before dissension and rivalry began to
afflict the Macedonians. The satrapies handed out by Perdiccas at the
Partition of Babylon became power bases each general could use to
launch his own bid for power. After the assassination of Perdiccas in
321 BC, all semblance of Macedonian unity collapsed, and 40 years of
war between "The Successors" (Diadochi) ensued before the Hellenistic
world settled into four stable power blocks: the Ptolemaic kingdom of
Egypt, the Seleucid Empire in the east, the Kingdom of Pergamon in
Asia Minor, and Macedon. In the process, both Alexander IV and Philip
III were murdered.[152]

Testament

Diodorus relates that Alexander had given detailed written
instructions to Craterus some time before his death.[153] Although
Craterus had already started to carry out some of Alexander's
commands, the successors chose not to further implement them, on the
grounds they were impractical and extravagant.[153] The testament
called for military expansion into the southern and western
Mediterranean, monumental constructions, and the intermixing of
Eastern and Western populations. Its most remarkable items were:

Construction of a monumental pyre to Hephaestion, costing 10,000
talents
Construction of a monumental tomb for his father Philip, "to match the
greatest of the pyramids of Egypt"
Erection of great temples in Delos, Delphi, Dodona, Dium, Amphipolis,
Cyrnus, and Ilium
Building of "a thousand warships, larger than triremes, in Phoenicia,
Syria, Cilicia, and Cyprus for the campaign against the Carthaginians
and the others who live along the coast of Libya and Iberia and the
adjoining coastal regions as far as Sicily"
Building of a road in northern Africa as far as the Pillars of
Heracles, with ports and shipyards along it
Establishment of cities and the "transplant of populations from Asia
to Europe and in the opposite direction from Europe to Asia, in order
to bring the largest continent to common unity and to friendship by
means of intermarriage and family ties."[132][153]

Character

Physical appearance

Roman copy of a statue by Lysippus, Louvre Museum. According to
Plutarch, sculptures by Lysippus were the most faithful.Green provides
a description of Alexander's appearance, based on ancient sources:

Physically, Alexander was not prepossessing. Even by Macedonian
standards he was very short, though stocky and tough. His beard was
scanty, and he stood out against his hirsute Macedonian barons by
going clean-shaven. His neck was in some way twisted, so that he
appeared to be gazing upward at an angle. His eyes (one blue, one
brown) revealed a dewy, feminine quality. He had a high complexion and
a harsh voice.[154]

Many descriptions and statues portray Alexander with the
aforementioned gaze looking upward and outward. Both his father Philip
II and his brother Philip Arrhidaeus also suffered from physical
deformities, which had led to the suggestion that Alexander suffered
from a congenital scoliotic disorder (familial neck and spinal
deformity). Furthermore, it has been suggested that this may have
contributed to his death.[136]

During his last years, sculptor Lysippus sculpted an image of
Alexander. Lysippus had captured in the stone Alexander's appearance
characteristics; slightly left-turned neck and peculiar gaze.
Lysippus' sculpture, which is opposite to his often vigorous
portrayal, especially in coinage of the time, is thought to be the
most faithful depiction of Alexander.[155]

Personality

Alexander's personality is well described by the ancient sources. Some
of his strongest personality traits formed in response to his parents.
[154] His mother had huge ambitions for Alexander, and encouraged him
to believe it was his destiny to conquer the Persian Empire.[154]
Indeed, Olympias may have gone to the extent of poisoning Philip
Arrhidaeus so as to disable him, and prevent him being a rival for
Alexander.[49] Olympias's influence instilled huge ambition and a
sense of destiny in Alexander,[156] and Plutarch tells us that his
ambition "kept his spirit serious and lofty in advance of his years".
[157] Alexander's relationship with his father generated the
competitive side of his personality; he had a need to out-do his
father, as his reckless nature in battle suggests.[154] While
Alexander worried that his father would leave him "no great or
brilliant achievement to be displayed to the world",[12] he still
attempted to downplay his father's achievements to his companions.
[154]

Alexander's most evident personality traits were his violent temper
and rash, impulsive nature,[157][158] which undoubtedly contributed to
some of his decisions during his life.[154] Plutarch thought that this
part of his personality was the cause of his weakness for alcohol.
[157] Although Alexander was stubborn and did not respond well to
orders from his father, he was easier to persuade by reasoned debate.
[17] Indeed, set beside his fiery temperament, there was a calmer side
to Alexander; perceptive, logical, and calculating. He had a great
desire for knowledge, a love for philosophy, and was an avid reader.
[22] This was no doubt in part due to his tutelage by Aristotle;
Alexander was intelligent and quick to learn.[17][154] The tale of his
"solving" the Gordian knot neatly demonstrates this. He had great self-
restraint in "pleasures of the body", contrasting with his lack of
self control with alcohol.[157][159] The intelligent and rational side
to Alexander is also amply demonstrated by his ability and success as
a general.[158]

Alexander was undoubtedly erudite, and was a patron to both the arts
and sciences.[22][157] However, he had little interest in sports, or
the Olympic games (unlike his father), seeking only the Homeric ideals
of glory and fame.[156][157] He had great charisma and force of
personality, characteristics, which made him a great leader.[149][158]
This is further emphasised by the inability of any of his generals to
unite the Macedonians and retain the Empire after his death – only
Alexander had the personality to do so.[149]

Megalomania

During his final years, and especially after the death of Hephaestion,
Alexander began to exhibit signs of megalomania and paranoia.[132] His
extraordinary achievements, coupled with his own ineffable sense of
destiny and the flattery of his companions, may have combined to
produce this effect.[160] His delusions of grandeur are readily
visible in the testament that he ordered Craterus to fulfil, and in
his desire to conquer all non-Greek peoples.[132]

He seems to have come to believe himself a deity, or at least sought
to deify himself.[132] Olympias always insisted to him that he was the
son of Zeus,[3] a theory apparently confirmed to him by the oracle of
Amun at Siwa.[85] He began to identify himself as the son of Zeus-
Ammon.[85] Alexander adopted some elements of Persian dress and
customs at his court, notably the custom of proskynesis, a practice of
which the Macedonians disapproved, and were loathe to perform.[102]
[103] Such behaviour cost him much in the sympathies of many of his
countrymen.[103]

Personal relationships

Main article: Personal relationships of Alexander the Great
http://en.wikipedia.org/wiki/Personal_relationships_of_Alexander_the_Great

A mural in Pompeii, depicting the marriage of Alexander to Barsine
(Stateira) in 324 BC. The couple are apparently dressed as Ares and
Aphrodite.The greatest emotional relationship of Alexander's life was
with his friend, general, and bodyguard Hephaestion, the son of a
Macedonian noble.[122][154][161] Hephaestion's death devastated
Alexander, sending him into a period of grieving.[122][123] This event
may have contributed to Alexander's failing health, and detached
mental state during his final months.[132][135] Alexander married
twice: Roxana, daughter of a Bactrian nobleman, Oxyartes, out of love;
[162] and Stateira, a Persian princess and daughter of Darius III of
Persia out of political interest.[163] He apparently had two sons,
Alexander IV of Macedon of Roxana and, possibly, Heracles of Macedon
from his mistress Barsine; and lost another child when Roxana
miscarried at Babylon.[164][165]

Alexander's sexuality has been the subject of speculation and
controversy.[166] Nowhere in the ancient sources is it stated that
Alexander had homosexual relationships, or that Alexander's
relationship with Hephaestion was sexual. Aelian, however, writes of
Alexander's visit to Troy where "Alexander garlanded the tomb of
Achilles and Hephaestion that of Patroclus, the latter riddling that
he was a beloved of Alexander, in just the same way as Patroclus was
of Achilles".[121] Noting that the word eromenos (ancient Greek for
beloved) does not necessarily bear sexual meaning, Alexander may
indeed have been bisexual, which in his time was not controversial.
[167][168]

Green argues that there is little evidence in the ancient sources
Alexander had much interest in women, particularly since he did not
produce an heir until the very end of his life.[154] However, he was
relatively young when he died, and Ogden suggests that Alexander's
matrimonial record is more impressive than his father's at the same
age.[169] Apart from wives, Alexander had many more female companions.
Alexander had accumulated a harem in the style of Persian kings but he
used it rather sparingly;[170] showing great self-control in
"pleasures of the body".[159] It is possible that Alexander was simply
not a highly sexed person. Nevertheless, Plutarch describes how
Alexander was infatuated by Roxanne while complimenting him on not
forcing himself on her.[171] Green suggests that, in the context of
the period, Alexander formed quite strong friendships with women,
including Ada of Caria, who adopted Alexander, and even Darius's
mother Sisygambis, who supposedly died from grief when Alexander died.
[154]

Legacy

Hellenistic Kingdoms

Main article: Hellenistic Period
http://en.wikipedia.org/wiki/Hellenistic_Period

The Hellenistic world view after Alexander: ancient world map of
Eratosthenes (276–194 BC), incorporating information from the
campaigns of Alexander and his successors.[172]Alexander's most
obvious legacy was the introduction of Macedonian rule to huge new
swathes of Asia. Many of these areas would remain in Macedonian hands,
or under Greek influence for the next 200–300 years. The successor
states that emerged were, at least initially, dominant forces during
this epoch, and these 300 years are often referred to as the
Hellenistic Period.[173]

The eastern borders of Alexander's empire began to collapse even
during his lifetime.[149] However, the power vacuum he left in the
northwest of the Indian subcontinent directly gave rise to one of the
most powerful Indian dynasties in history. Taking advantage of the
neglect shown to this region by the successors, Chandragupta Maurya
(referred to in European sources as Sandrokotto), of relatively humble
origin, took control of the Punjab, and then with that power base
proceeded to conquer the Nanda Empire of northern India.[174] In 305
BC, Seleucus, one of the successors, marched to India to reclaim the
territory; instead, he ceded the area to Chandragupta in return for
500 war elephants. These in turn played a pivotal role in the Battle
of Ipsus, the result of which did much to settle the division of the
Empire.[174]

Hellenization

Main article: Hellenistic civilization
http://en.wikipedia.org/wiki/Hellenistic_civilization

Hellenization is a term coined by the German historian Johann Gustav
Droysen to denote the spread of Greek language, culture, and
population into the former Persian empire after Alexander's conquest.
[173] That this export took place is undoubted, and can be seen in the
great Hellenistic cities of, for instance, Alexandria (one of around
twenty towns founded by Alexander[175]), Antioch[176] and Seleucia
(south of modern Baghdad).[177] However, exactly how widespread and
deeply permeating this was, and to what extent it was a deliberate
policy, is debatable. Alexander certainly made deliberate efforts to
insert Greek elements into Persian culture and in some instances he
attempted to hybridize Greek and Persian culture, culminating in his
aspiration to homogenise the populations of Asia and Europe. However,
the successors explicitly rejected such policies after his death.
Nevertheless, Hellenization occurred throughout the region, and
moreover, was accompanied by a distinct and opposite 'Orientalization'
of the Successor states.[176][178]

Coin of Alexander bearing an Aramaic language inscriptionThe core of
Hellenistic culture was essentially Athenian by origin.[176][179] The
Athenian koine dialect had been adopted long before Philip II for
official use and was thus spread throughout the Hellenistic world,
becoming the lingua franca through Alexander's conquests. Furthermore,
town planning, education, local government, and art current in the
Hellenistic period were all based on Classical Greek ideals, evolving
though into distinct new forms commonly grouped as Hellenistic.[176]
Aspects of the Hellenistic culture were still evident in the
traditions of the Byzantine Empire up until the mid-15th century.[180]
[181]

Two Kalash women in Hindu Kush. Historians still argue over the
legitimacy of the Kalash's claim that they are the direct descendants
of Greek settlers.[182]Some of the most unusual effects of
Hellenization can be seen in India, in the region of the relatively
late-arising Indo-Greek kingdoms.[183] There, isolated from Europe,
Greek culture apparently hybridised with Indian, and especially
Buddhist, influences. The first realistic portrayals of the Buddha
appeared at this time; they are modelled on Greek statues of Apollo.
[183] Several Buddhist traditions may have been influenced by the
ancient Greek religion: the concept of Boddhisatvas is reminiscent of
Greek divine heroes,[184] and some Mahayana ceremonial practices
(burning incense, gifts of flowers, and food placed on altars) are
similar to those practiced by the ancient Greeks. Zen Buddhism draws
in part on the ideas of Greek stoics, such as Zeno.[185] One Greek
king, Menander I, probably became Buddhist, and is immortalized in
Buddhist literature as 'Milinda'.[183]

Influence on Rome

Alexander and his exploits were admired by many Romans who wanted to
associate themselves with his achievements. Polybius started his
Histories by reminding Romans of his role, and thereafter subsequent
Roman leaders saw him as his inspirational role model. Julius Caesar
reportedly wept in Spain at the sight of Alexander's statue, because
he thought he had achieved so little by the same age that Alexander
had conquered the world.[186] Pompey the Great searched the conquered
lands of the east for Alexander's 260-year-old cloak, which he then
wore as a sign of greatness. In his zeal to honor Alexander, Augustus
accidentally broke the nose off the Macedonian's mummified corpse
while laying a wreath at the Alexander's tomb Alexandria. The
Macriani, a Roman family that in the person of Macrinus briefly
ascended to the imperial throne, kept images of Alexander on their
persons, either on jewelry, or embroidered into their clothes.[187]

In the summer of 1995, a statue of Alexander was recovered in an
excavation of a Roman house in Alexandria, which was richly decorated
with mosaic and marble pavements and probably was constructed in the
1st century AD and occupied until the 3rd century.[188]

Legend

Main articles: Alexander the Great in legend and Alexander Romance

http://en.wikipedia.org/wiki/Alexander_the_Great_in_legend

http://en.wikipedia.org/wiki/Alexander_Romance

There are many legendary accounts surrounding the life of Alexander
the Great, with a relatively large number deriving from his own
lifetime, probably encouraged by Alexander himself. His court
historian Callisthenes portrayed the sea in Cilicia as drawing back
from him in proskynesis. Writing shortly after Alexander's death,
another participant, Onesicritus, went so far as to invent a tryst
between Alexander and Thalestris, queen of the mythical Amazons. When
Onesicritus read this passage to his patron, Alexander's general and
later King Lysimachus reportedly quipped, "I wonder where I was at the
time."[189]

In the first centuries after Alexander's death, probably in
Alexandria, a quantity of the more legendary material coalesced into a
text known as the Alexander Romance, later falsely ascribed to the
historian Callisthenes and therefore known as Pseudo-Callisthenes.
This text underwent numerous expansions and revisions throughout
Antiquity and the Middle Ages.[190]

The Alexander legend is also believed to extend to Alexander the Great
in the Qur'an, where he appears as a man called Dhul-Qarnayn.[191]

In ancient and modern culture

Main article: Cultural depictions of Alexander the Great

Alexander the Great's accomplishments and legacy have been preserved
and depicted in many ways. Alexander has figured in works of both high
and popular culture from his own era to the modern day.

In Punjab, the land of his final conquest, the name "Secunder" is
commonly given to children even today. This is both due to respect and
admiration for Alexander and also as a memento to the fact that
fighting the people of Punjab fatigued his army to the point that they
revolted against him.

A common proverb in the Punjab, reads jit jit key jung, secunder jay
haar, translation, "alexander wins so many battles that he loses the
war" used to address anyone who is good at winning but never taking
advantage of those wins.[citation needed]

Sources

Main article: Historical Alexander the Great
http://en.wikipedia.org/wiki/Historical_Alexander_the_Great

Texts written by people who actually knew Alexander or who gathered
information from men who served with Alexander are all lost apart from
a few inscriptions and fragments. Contemporaries who wrote accounts of
his life include Alexander's campaign historian Callisthenes;
Alexander's generals Ptolemy and Nearchus; Aristobulus, a junior
officer on the campaigns; and Onesicritus, Alexander's chief helmsman.
These works have been lost, but later works based on these original
sources survive. The five main surviving accounts are by Arrian,
Curtius, Plutarch, Diodorus, and Justin.[192]

Ancestry

Ancestors of Alexander the Great

4. Amyntas III of Macedon

2. Philip II of Macedon

20. Arrhabaeus

10. ??

5. Eurydice I of Macedon

1. Alexander the Great

24. Tharrhypas

12. Alcetas I of Epirus

6. Neoptolemus I of Epirus

3. Olympias

See also

Chronology of European exploration of Asia
http://en.wikipedia.org/wiki/Chronology_of_European_exploration_of_Asia

Notes

^ i: See for instance[193][194][195][196][197][198][199][200][201][202]
[203][204][205][206][207][208][209][210][211] andv[›]vi[›].
^ ii: By the time of his death, he had conquered the entire
Achaemenid Persian Empire, adding it to Macedon's European
territories; according to some modern writers, this was most of the
world then known to the ancient Greeks (the 'Ecumene').[212][213] An
approximate view of the world known to Alexander can be seen in
Hecataeus of Miletus's map, see File:Hecataeus world map-en.svg.
^ iii: For instance, Hannibal supposedly ranked Alexander as the
greatest general;[214] Julius Caesar wept on seeing a statue of
Alexander, since he had achieved so little by the same age;[186]
Pompey consciously posed as the 'new Alexander';[215] the young
Napoleon Bonaparte also encouraged comparisons with Alexander.[216]
^ iv: The name Αλέξανδρος derives from the Greek words αλέξω (to
defend, protect) and ανήρ (man; genitive case ανδρός), and means
"protector of men."[217]
^ v: "In the early 5th century the royal house of Macedon, the
Temenidae was recognised as Greek by the Presidents of the Olympic
Games. Their verdict was and is decisive. It is certain that the Kings
considered themselves to be of Greek descent from Heracles son of
Zeus."[193]
^ vi: "AEACIDS Descendants of Aeacus, son of Zeus and the nymph
Aegina, eponymous (see the term) to the island of that name. His son
was Peleus, father of Achilles, whose descendants (real or supposed)
called themselves Aeacids: thus Pyrrhus and Alexander the Great."[194]
^ vii: There have been, since the time, many suspicions that
Paunsanias was actually hired to murder Philip. Suspicion has fallen
upon Alexander, Olympias and even the newly crowned Persian Emperor,
Darius III. All three of these people had motive to have Philip
murdered.[218]

References

Notes

^ Yenne, W. Alexander the Great: Lessons from History's Undefeated
General. Palmgrave McMillan, 2010. 244 p.
^ a b c d Plutarch, Alexander, 2
^ a b c Plutarch, Alexander, 3
^ Alexander was born on the 6 of the month Hekatombaion "The birth of
Alexander at Livius.org".
http://www.livius.org/aj-al/alexander/alexander_t32.html#7.
^ McCarty, p. 10.
^ a b Renault, p. 28.
^ Durant, Life of Greece, p. 538.
^ Plutarch. "Life of Pyrrhus". Penelope.uchicago.edu.
http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Plutarch/Lives/Pyrrhus*.html.
Retrieved 14 November 2009.
^ Appian, History of the Syrian Wars, §10 and §11 at Livius.org
^ Bose, p. 21.
^ Renault, pp. 33–34.
^ a b Plutarch, Alexander, 5
^ Plutarch, Alexander, 6
^ Fox, The Search For Alexander, p. 64.
^ Renault, p. 39.
^ Durant, p. 538.
^ a b c Plutarch, Alexander, 7
^ Fox, The Search For Alexander, p. 65.
^ Renault, p. 44.
^ McCarty, p. 15.
^ Fox, The Search For Alexander, pp. 65–66.
^ a b c Plutarch, Alexander, 8
^ Renault, pp. 45–47.
^ McCarty, Alexander the Great, p. 16.
^ a b c d Plutarch, Alexander, 9
^ Fox, The Search For Alexander, p. 68.
^ Renault, p. 47.
^ Bose, p. 43.
^ Renault, pp. 47–49.
^ Renault, pp. 50–51.
^ Bose, pp. 44–45
^ McCarty, p. 23
^ Renault, p. 51.
^ Bose, p. 47.
^ McCarty, p. 24.
^ Diodorus Siculus, Library XVI, 86
^ "History of Ancient Sparta". Sikyon.com.
http://www.sikyon.com/sparta/history_eg.html. Retrieved 14 November
2009.
^ Renault, p. 54.
^ McCarty, p. 26.
^ a b McCarty, p. 27.
^ Bose, p. 75.
^ Renault, p. 56
^ Renault, p. 59.
^ Fox, The Search For Alexander, p. 71.
^ a b McCarty, pp. 30–31.
^ Renault, pp. 61–62.
^ Fox, The Search For Alexander, p. 72.
^ Green, Alexander the Great and the Hellenistic Age, pp5–6
^ a b c d e Plutarch, Alexander, 77
^ Renault, pp. 70–71.
^ Fox, p. 72.
^ McCarty, p. 31.
^ a b Renault, p. 72.
^ Fox, The Search For Alexander, p. 104.
^ Bose, p. 95.
^ Bose, p. 96.
^ Arrian, Anabasis Alexandri I, 1
^ Arrian, Anabasis Alexandri I, 2
^ Arrian, Anabasis Alexandri I, 3–4
^ Renault, pp. 73–74.
^ Arrian, Anabasis Alexandri I, 5–6
^ Renault, p. 77.
^ Plutarch, Phocion, 17
^ Arrian, Anabasis Alexandri I, 11
^ Arrian, Anabasis Alexandri I, 13–19
^ Arrian, Anabasis Alexandri I, 20–23
^ Arrian, Anabasis Alexandri I, 23
^ Arrian, Anabasis Alexandri I, 20, 24–26
^ Arrian, Anabasis Alexandri I, 27–28
^ Arrian, Anabasis Alexandri II, 3
^ Greene, p. 351
^ Arrian, Anabasis Alexandri II, 6–10
^ Arrian, Anabasis Alexandri II, 11–12
^ Arrian, Anabasis Alexandri I, 3–4 II, 14
^ Arrian Anabasis Alexandri II, 23
^ Arrian, Anabasis Alexandri II, 16–24
^ Gunther, p. 84.
^ Sabin et al., p. 396.
^ Arrian, Anabasis Alexandri II, 26
^ Arrian, Anabasis Alexandri II, 26–27
^ Josephus, Jewish Antiquities, XI, 337 [viii, 5]
^ Insight on the Scriptures, Volume 1, 1988, Watch Tower Bible and
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^ Ring et al. pp. 49, 320.
^ Grimal, p. 382.
^ a b c Plutarch, Alexander, 27
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^ Arrian, Anabasis Alexandri III, 1
^ Arrian, Anabasis Alexandri III 7–15
^ a b Arrian, Anabasis Alexandri III, 16
^ Arrian, Anabasis Alexandri III, 18
^ Plutarch, Alexander, 37
^ a b Hammond, N. G. L. (1983). Sources for Alexander the Great.
Cambridge University Press. pp. 72–73. ISBN 9780521714716.
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^ Arrian, Anabasis Alexandri III, 19–20
^ Arrian, Anabasis Alexandri III, 21
^ Arrian, Anabasis Alexandri III, 21, 25
^ Arrian, Anabasis Alexandri III, 22
^ Gergel, p. 81.
^ "The end of Persia". www.livius.org. http://www.livius.org/aj-al/alexander/alexander10.html.
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^ Arrian, Anabasis Alexandri III, 23–25, 27–30; IV, 1–7
^ Arrian, Anabasis Alexandri III, 30
^ Arrian, Anabasis Alexandri IV, 5–6, 16–17
^ a b Arrian, Anabasis Alexandri VII, 11
^ a b c d Plutarch, Alexander, 45
^ Gergel, p. 99.
^ Waldemar Heckel, Lawrence A. Tritle, ed (2009). Alexander the Great:
A New History. Wiley-Blackwell. pp. 47–48. ISBN 9781405130820.
http://books.google.com/books?id=jbaPwpvt8ZQC&pg=PA46&lpg=PA46&dq=callisthenes+of+olynthus+conspiracy&source=bl&ots=OuEJ0-CcWq&sig=QBgIAlj9TnGaolkmvaRbMDzuktg&hl=en&ei=X_QBS6uLBI-XkQWt-qiEDA&sa=X&oi=book_result&ct=result&resnum=2&ved=0CAsQ6AEwAQ#v=onepage&q=callisthenes%20of%20olynthus%20conspiracy&f=false.
^ a b c Tripathi. History of Ancient India. pp. 118–121.
http://books.google.com/books?id=WbrcVcT-GbUC.
^ Narain, pp. 155–165
^ Curtius in McCrindle, Op cit, p 192, J. W. McCrindle; History of
Punjab, Vol I, 1997, p 229, Punajbi University, Patiala, (Editors):
Fauja Singh, L. M. Joshi; Kambojas Through the Ages, 2005, p 134,
Kirpal Singh.
^ Tripathi. History of Ancient India. pp. 124–125.
http://books.google.com/books?id=WbrcVcT-GbUC.
^ Tripathi. History of Ancient India. pp. 126–127.
http://books.google.com/books?id=WbrcVcT-GbUC.
^ Gergel, p. 120.
^ a b Plutarch, Alexander, 62
^ Tripathi. History of Ancient India. pp. 129–130.
http://books.google.com/books?id=WbrcVcT-GbUC.
^ Tripathi. History of Ancient India. pp. 137–138.
http://books.google.com/books?id=WbrcVcT-GbUC&pg=PA134&dq=Malloi++Alexander&sig=Xvc-CeaQxzHb6-MqkbsZ_EhAeHM#PPA138,M1.
^ Tripathi. History of Ancient India. p. 141. http://books.google.com/books?id=WbrcVcT-GbUC.
^ Arrian, Anabasis Alexandri VI, 27
^ a b Arrian, Anabasis Alexandri VII, 4
^ Worthington, Alexander the Great, pp. 307–308
^ Arrian, Anabasis Alexandri VII, 8
^ Arrian, Anabasis Alexandri VI, 29
^ a b Aelian, Varia Historia XII, 7
^ a b c d Arrian, Anabasis Alexandri VII, 14
^ a b Plutarch, Alexander, 72
^ Arrian, Anabasis Alexandri VII, 19
^ Depuydt L. "The Time of Death of Alexander the Great: 11 June 323
BC, ca. 4:00-5:00 PM". Die Welt des Orients 28: 117–135.
^ a b c d Plutarch, Alexander, 75
^ a b c d Plutarch, Alexander, 76
^ Arrian, Anabasis Alexandri VII, 26
^ a b c d Diodorus Siculus Library XVII, 117
^ Green, Alexander the Great and the Hellenistic Age, pp. 1–2.
^ a b c Arrian, Anabasis Alexandri VII, 27
^ a b c d e f Green, Alexander the Great and the Hellenistic Age, pp.
23–24.
^ a b Diodorus Siculus Library XVII, 118
^ Fox, Alexander the Great, p.
^ a b c Oldach DW, Richard RE, Borza EN, Benitez RM (June 1998). "A
mysterious death". N. Engl. J. Med. 338 (24): 1764–1769. doi:10.1056/
NEJM199806113382411. PMID 9625631.
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^ a b Ashrafian, H (2004). "The death of Alexander the Great—a spinal
twist of fate". J Hist Neurosci 13 (2): 138–142. doi:
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^ "Alexander the Great and West Nile Virus Encephalitis". Centers for
Disease Control and Prevention.
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^ Sbarounis CN (2007). "Did Alexander the Great die of acute
pancreatitis?". J Clin Gastroenterol 24 (4): 294–296. doi:
10.1097/00004836-199706000-00031. PMID 9252868.
^ Cawthorne (2004), s. 138
^ "Forensic Psychiatry & Medicine - Dead Men Talking". Forensic-
psych.com.
http://www.forensic-psych.com/articles/artDeadMenTalking.php.
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^ a b "HEC". Greece.org. http://www.greece.org/alexandria/alexander/pages/location.html.
Retrieved 18 July 2009.
^ a b Aelian, Varia Historia XII, 64
^ Green, Alexander the Great and the Hellenistic Age, p. 32.
^ a b "HEC". Greece.org. http://www.greece.org/alexandria/alexander/pages/aftermath.html.
Retrieved 18 July 2009.
^ Studniczka pp. 226ff.
^ Beazley and Ashmole, p. 59, fig. 134.
^ Bieber M (1965). "The Portraits of Alexander". Greece & Rome, Second
Series 12.2: 183–188.
^ See Alexander Sarcophagus.
^ a b c d e Green, Alexander the Great and the Hellenistic Age, pp. 24–
26.
^ Green, Alexander the Great and the Hellenistic Age, p. 20.
^ Green, Alexander the Great and the Hellenistic Age, pp. 26–29.
^ Green, Alexander the Great and the Hellenistic Age, pp. 29–45.
^ a b c Diodorus Siculus, Library XVIII, 4
^ a b c d e f g h i j Green, Alexander the Great and the Hellenistic
Age, pp. 15–16.
^ Boswroth p.19-20
^ a b Green, Alexander the Great and the Hellenistic Age, p. 4.
^ a b c d e f Plutarch, Alexander, 4
^ a b c Arrian, Anabasis Alexandri VII, 29
^ a b Arrian, Anabasis Alexandri VII, 28
^ Green, Alexander the Great and the Hellenistic Age, pp20–21
^ Diodorus Siculus Library XVII, 114
^ Plutarch, Alexander, 47
^ Plutarch, On the Fortune and Virtue of Alexander, Or2.6
^ "Alexander IV". livius.org.
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13 December 2009.
^ Renault, p. 100.
^ Ogden, p. 204.
^ Sacks et al, p. 16.
^ Worthington, p. 159.
^ Ogden, Alexander the Great - A new history p. 208. "three attested
pregnancies in eight years produces an attested impregnation rate of
one every 2.7 years, which is actually superior to that of his
father's.
^ Diodorus Siculus, Library XVII, 77
^ Plutarch, On the Fortune and Virtue of Alexander I, 11
^ "Source". Henry-davis.com.
http://www.henry-davis.com/MAPS/Ancient%20Web%20Pages/112.html.
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^ a b Green, Alexander the Great and the Hellenistic Age, pp. xii–
xix.
^ a b Keay, pp. 82–85.
^ "Alexander the Great: his towns". livius.org.
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^ a b c d Green, Alexander the Great and the Hellenistic Age, pp. 56–
59.
^ "Seleucia on the Tigris, Iraq", University of Michigan.
^ Green, Alexander the Great and the Hellenistic Age, p. 21.
^ Murphy, p. 17.
^ Gabriel, Richard A. (2002). "The army of Byzantium". The Great
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0275978095.
http://books.google.com/books?id=y1ngxn_xTOIC&printsec=frontcover&source=gbs_v2_summary_r&cad=0#v=onepage&q=romano-Hellenistic&f=false.
^ Baynes, Norman G. (2007). "Byzantine art". Byzantium: An
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http://books.google.com/books?id=HdHiVlZ3ErIC&pg=PA170&dq=hellenistic+culture+in+byzantine+traditions&lr=&cd=39#v=onepage&q=hellenistic%20culture%20in%20byzantine%20traditions&f=false.
^ Kalash spring festival, Greek influence, BBC News
^ a b c Keay, pp. 101–109.
^ Luniya, p. 312.
^ Pratt, p. 237.
^ a b Plutarch, Caesar, 11
^ Holt, p. 3.
^ "Salima Ikram. Nile Currents". Egyptology.com.
http://www.egyptology.com/kmt/fall96/nile.html. Retrieved 22 March
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^ Plutarch, Alexander, 46
^ Stoneman, Richard (2008). Alexander the Great: A Life in Legend.
Yale University Press. ISBN 978-0-300-11203-0.
^ Two Horns, Three Religions. How Alexander the Great ended up in the
Quran, Rebecca Edwards, Papers on the Ancient Novel and associated
topics presented at the annual meeting of the American Philological
Association, 3–6 January 2002 (abstract, review)
^ Green, Alexander the Great and the Hellenistic Age, pp. xxii–
xxviii.
^ a b Hammond, N.G.L. A History of Greece to 323 BC. Cambridge
University, 1986, p. 516.
^ a b Chamoux, François and Roussel, Michel. Hellenistic Civilization.
Blackwell Publishing, 2003, p. 396, ISBN 0631222421.
^ Pomeroy et al.
^ Hammond, pp. 12–13.
^ A. R. Burn, Alexander the Great and the Hellenistic Empire,
Macmillan, 1948
^ George Cawkwell, Philip of Macedon, Faber & Faber, London, 1978
^ Francois Chamoux, Hellenistic Civilization, Blackwell Publishing
Professional, 2002
^ Victor Ehrenberg, The Greek State, Methuen, 2000
^ Malcolm Errington, A History of Macedonia, University of California
Press, February 1993
^ John V.A. Fine, The Ancient Greeks: A Critical History, Harvard
University Press, 1983
^ Robin Lane Fox, Alexander the Great
^ Jonathan M. Hall, Ethnic Identity in Greek Antiquity, Cambridge
University Press, 1998
^ N G L Hammond, A History of Greece to 323 BC, Cambridge University,
1986
^ Archer Jones, The Art of War in Western World, University of
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^ Robin Osborne, Greek History, Routledge, 2004
^ Chester G. Starr, A History of the Ancient World, Oxford University
Press, 1991
^ Arnold J. Toynbee, The Greeks and Their Heritages, Oxford University
Press, 1981
^ Ulrich Wilcken, Alexander the Great
^ Ian Worthington, Alexander the Great, Routledge, 2002.
^ Danforth, pp38, 49, 167
^ Stoneman, p2
^ Goldsworthy, pp. 327–328.
^ Holland, pp. 176–183.
^ Barnett, p. 45.
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^ Fox, The Search For Alexander, pp. 72–73.

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Bill Fawcett, (2006). Bill Fawcett. ed. How To Loose A Battle: Foolish
Plans and Great Military Blunders. Harper. ISBN 0060760249.
Gergel, Tania (editor) (2004). The Brief Life and Towering Exploits of
History's Greatest Conqueror as Told By His Original Biographers.
Penguin Books. ISBN 0142001406.
Green, Peter (1992). Alexander of Macedon: 356–323 B.C. A Historical
Biography. University of California Press. ISBN 0520071662.
Green, Peter (2007). Alexander the Great and the Hellenistic Age.
Orion Books. ISBN 9780753824139.
Greene, Robert (2000). The 48 Laws of Power. Penguin Books. p. 351.
ISBN 0140280197.
Grimal, Nicolas (1992). A History of Ancient Egypt (reprint ed.).
Blackwell Publishing. ISBN 9780631193960.
Gunther, John (2007). Alexander the Great. Sterling. ISBN
1402745192.
Hammond, N. G. L. (1989). The Macedonian State: Origins, Institutions,
and History. Oxford University Press. ISBN 0198148836.
Holland, T. (2003). Rubicon: Triumph and Tragedy in the Roman
Republic. Abacus. ISBN 9780349115634.
Holt, Frank Lee (2003). Alexander the Great and the mystery of the
elephant medallions. University of California Press. ISBN
0520238818.
Keay, John (2001). India: A History. Grove Press. ISBN 0802137970.
Lane Fox, Robin (1973). Alexander the Great. Allen Lane. ISBN
0860077071.
Lane Fox, Robin (1980). The Search for Alexander. Little Brown & Co.
Boston. ISBN 0316291080.
Goldsworthy, A. (2003). The Fall of Carthage. Cassel. ISBN
0304366420.
Luniya, Bhanwarlal Nathuram (1978). Life and Culture in Ancient India:
From the Earliest Times to 1000 A.D.. Lakshmi Narain Agarwal. LCCN
78907043.
McCarty, Nick (2004). Alexander the Great. Penguin. ISBN 0670042684.
Murphy, James Jerome; Richard A. Katula, Forbes I. Hill, Donovan J.
Ochs (2003). A Synoptic History of Classical Rhetoric. Lawrence
Erlbaum Associates. p. 17. ISBN 1880393352.
Nandan, Y and Bhavan, BV (2003). British Death March Under Asiatic
Impulse: Epic of Anglo-Indian Tragedy in Afghanistan. Mumbai:
Bharatiya Vidya Bhavan. ISBN 8172763018.
Narain, AK (1965). Alexander the Great: Greece and Rome–12.
Daniel Ogden (2009). "Alexander's Sex Life". in Alice Heckel, Waldemar
Heckel, Lawrence A. Tritle. Alexander the Great: A New History. Wiley-
Blackwell. ISBN 1405130822.
Pratt, James Bissett (1996). The Pilgrimage of Buddhism and a Buddhist
Pilgrimage. Laurier Books. ISBN 8120611969.
Pomeroy, S.; Burstein, S.; Dolan, W.; Roberts, J. (1998). Ancient
Greece: A Political, Social, and Cultural History. Oxford University
Press. ISBN 0195097424.
Renault, Mary (2001). The Nature of Alexander the Great. Penguin. ISBN
014139076X.
Trudy Ring, Robert M. Salkin, K. A. Berney, Paul E. Schellinger
(1994). Taylor & Francis. ed. International dictionary of historic
places. Chicago ; Fitzroy Dearborn, 1994-1996.. ISBN 9781884964036.
Sabin, P; van Wees, H; Whitby, M (2007). The Cambridge History of
Greek and Roman Warfare: Greece, the Hellenistic World and the Rise of
Rome. Cambridge University Press. ISBN 0521782732.
Sacks, David (1995). Encyclopedia of the Ancient Greek World.
Constable and Co.. ISBN 0094752702.
Stoneman, Richard (2004). Alexander the Great. Routledge. ISBN
0415319323.
Studniczka, Franz (1894). Achäologische Jahrbook 9.
Tripathi, Rama Shankar (1999). History of Ancient India. ISBN
9788120800182.
Trudy Ring, Robert M. Salkin, K. A. Berney, Paul E. Schellinger
(1994). International dictionary of historic places. Taylor & Francis.
ISBN 1884964036.
Wilcken, Ulrich (1997) [1932]. Alexander the Great. W. W. Norton &
Company. ISBN 0393003817.
Worthington, Ian (2003). Alexander the Great. Routledge. ISBN
0415291879.
Worthington, Ian (2004). Alexander the Great: Man And God. Pearson.
ISBN 9781405801621.

External links

Wikisource has the text of the 1911 Encyclopædia Britannica article
Alexander III.
http://en.wikisource.org/wiki/1911_Encyclop%C3%A6dia_Britannica/Alexander_III

Alexander the Great at the Open Directory Project
http://www.dmoz.org/Society/History/By_Time_Period/Ancient/Greece/People/Alexander_the_Great//

Alexander the Great: An annotated list of primary sources from
Livius.org
http://www.livius.org/aj-al/alexander/alexander_z1b.html
A Bibliography of Alexander the Great by Waldemar Heckel
http://hum.ucalgary.ca/wheckel/bibl/alex-bibl.pdf

Alexander the Great
Argead dynasty
Born: 356 BC Died: 323 BC

Preceded by
Philip II King of Macedon
http://en.wikipedia.org/wiki/Philip_II_of_Macedon

Preceded by
Darius III
http://en.wikipedia.org/wiki/Darius_III
336–323 BC

Succeeded by

Philip III & Alexander IV
http://en.wikipedia.org/wiki/Philip_III_of_Macedon
http://en.wikipedia.org/wiki/Alexander_IV_of_Macedon

Preceded by

Darius III Great King (Shah) of Persia
http://en.wikipedia.org/wiki/List_of_kings_of_Persia#Hellenistic_rulers
330–323 BC

Pharaoh of Egypt
http://en.wikipedia.org/wiki/List_of_pharaohs#Argead_Dynasty
332–323 BC

Preceded by
New Title

King of Asia
331–323 BC

http://en.wikipedia.org/wiki/Alexander_the_Great

...and I am Sid Harth
navanavonmilita
2010-04-10 12:46:58 UTC
Permalink
History Story: Sid Harth

Black Hole of Calcutta
From Wikipedia, the free encyclopedia

The Black Hole of Calcutta was the guard room in the old Fort William,
at Calcutta, India where troops of the Nawab of Bengal, Siraj ud-
Daulah, held British prisoners of war after the capture of the Fort on
June 19, 1756.

John Zephaniah Holwell claimed that following the fall of the fort,
British and Anglo-Indian soldiers and civilians were held overnight in
conditions so cramped that many died from suffocation, heat exhaustion
and crushing. He claimed that 123 prisoners died out of 146 prisoners
held. Doubt has been cast on both the numbers alleged and on whether
the incident happened at all, and some modern historians have
suggested the incident was fabricated by Holwell as a piece of
propaganda to blacken the image of Siraj.[1]

Background

For more details on this topic, see History of Calcutta.

Fort William was established to protect British East India Company
trade in the city of Calcutta in the region of Bengal. In 1756, with a
view to the possibility of conflict with French forces, the British
began building up the fort's military strength and defences. The Nawab
of Bengal, Siraj ud-Daulah, was unhappy with the company's
interference in the internal affairs of his province and perceived a
threat to its independence. As ruler he ordered an immediate stop to
the fort's military enhancement but the company paid no heed. As a
consequence, Siraj organized his army and laid siege to the fort,
whose defenders took many casualties. The garrison's commander
organised an escape, and left a token force in the fort under the
command of John Zephaniah Holwell, a one-time military surgeon who was
a top East India Company civil servant. However, desertions by allied
troops, mainly Dutch, made even this temporary defence untenable, and
the fort was taken.

http://en.wikipedia.org/wiki/Siraj_ud-Daulah

http://en.wikipedia.org/wiki/John_Zephaniah_Holwell

The Holwell account

Holwell wrote an account of the incident in which he claimed that of
146 prisoners, 123 suffocated when imprisoned in the tiny room. His
version of events, which was not challenged by other survivors, was
widely accepted at the time in Britain.

Indian soldiers captured the surviving defenders, who numbered from 64
to 69, as well as an unknown number of Anglo-Indian soldiers and
civilians who had been sheltering in the fort. During this period some
prisoners were able to escape, and others attacked their guards.
According to Holwell, the troops, apparently acting on their own, then
packed the prisoners in a guardroom measuring 14 by 18 ft (4.3 by 5.5
m) and locked them in overnight. Prisoners begged for water or escape,
growing delirious from heat exhaustion. As time passed, men collapsed
from heat stroke, suffocation, or trampling. The prisoners were not
released until morning, when Siraj ud-Daulah awoke. By then, certain
modern historians[who?] believe, some 43 members of the garrison were
dead or missing for other reasons. Because so many non-combatants were
present in the fort when it fell, the number who died cannot be stated
with any precision.[2]

The corpses were thrown into a ditch. Holwell and three others were
sent as prisoners to Murshidabad; the rest of the survivors obtained
their liberty after the victory of a relief expedition under Robert
Clive. The 'Black Hole' was later used as a warehouse, and an obelisk,
50 feet (15 m) high, was erected in memory of the dead.

http://en.wikipedia.org/wiki/Murshidabad

http://en.wikipedia.org/wiki/Robert_Clive,_1st_Baron_Clive

http://en.wikipedia.org/wiki/Obelisk

The following description from a 1911 encyclopedia portrays Holwell's
point of view vividly:

The dungeon was a strongly barred room and was not intended for the
confinement of more than two or three men at a time. There were only
two windows, and a projecting veranda outside and thick iron bars
within impeded the ventilation, while fires raging in different parts
of the fort suggested an atmosphere of further oppressiveness. The
prisoners were packed so tightly that the door was difficult to
close.
One of the soldiers stationed in the veranda was offered 1,000 rupees
to have them removed to a larger room. He went away, but returned
saying it was impossible. The bribe was then doubled, and he made a
second attempt with a like result; the nawab was asleep, and no one
dared wake him.
By nine o'clock several had died, and many more were delirious. A
frantic cry for water now became general, and one of the guards, more
compassionate than his fellows, caused some to be brought to the bars,
where Mr. Holwell and two or three others received it in their hats,
and passed it on to the men behind. In their impatience to secure it
nearly all was spilt, and the little they drank seemed only to
increase their thirst. Self-control was soon lost; those in remote
parts of the room struggled to reach the window, and a fearful tumult
ensued, in which the weakest were trampled or pressed to death. They
raved, fought, prayed, blasphemed, and many then fell exhausted on the
floor, where suffocation put an end to their torments.
About 11 o'clock the prisoners began to drop off fast. At length, at
six in the morning, Siraj-ud-Daulah awoke, and ordered the door to be
opened. Of the 146 only 23, including Mr. Holwell (from whose
narrative, published in the Annual Register for 1758, this account is
partly derived), remained alive, and they were either stupefied or
raving. Fresh air soon revived them, and the commander was then taken
before the nawab, who expressed no regret for what had occurred, and
gave no other sign of sympathy than ordering the Englishman a chair
and a glass of water. Notwithstanding this indifference, Mr. Holwell
and some others acquit him of any intention of causing the
catastrophe, and ascribe it to the malice of certain inferior
officers, but many think this opinion unfounded.

http://en.wikipedia.org/wiki/Annual_Register

Victims

This is Holwell's actual list of the victims:[3]

"List of the smothered in the Black Hole prison exclusive of sixty-
nine, consisting of Dutch and English sergeants, corporals, soldiers,
topazes, militia, whites, and Portuguese, (whose names I am
unacquainted with), making on the whole one hundred and twenty-three
persons.’

Of Council - E. Eyre, Wm. Baillie,. Esqrs., the Rev. Jervas Bellamy.

Gentlemen in the Service-Messrs. Jenks, Revely, Law, Coales,
Valicourt, Jeb, Torriano, E. Page, S. Page, Grub, Street, Harod, P.
Johnstone, Ballard, N. Drake, Carse, Knapton, Gosling, Bing, Dod,
Dalrymple.

Military Captains - Clayton, Buchanan, Witherington.

Lieutenants-Bishop, Ifays, Blagg, Simson, Bellamy.

Ensigns-Paccard, Scot, Hastings, C. Wedderburn, Dumbleton.

Sergeants, &c. - Sergeant-Major Abraham, Quartermaster Cartwright,
Sergeant Bleau (these were sergeants of militia).

Sea Captains-Hunt, Osburne, Purnell (survived the night, but died next
day), Messrs. Carey, Stephenson, Guy, Porter, W. Parker, Caulker,
Bendall, Atkinson, Leech, &c., &c.

List of those who survived - Messrs. Holwell, Court, Secretary Cooke,
Lushington, Burdett, Ensign Walcott, Mrs. Carey, Captain Mills,
Captain Dickson, Mr. Moran, John Meadows and twelve military and
militia, blacks and whites, some of whom recovered when the door was
opened."

"Portuguese" was the general, albeit confusing, name used for
Calcutta's Anglo-Indians: a term commonly used from the early 18th
century to the mid 19th century - but no later than 1850. In 1829
Victor Jacquemont (travelling naturalist, to the Museum of Natural
History, Paris) wrote: "There is a fairly large Portuguese population
in Calcutta. Few of them, it is true, can boast a purely European
origin; there are some, but they are all black, blacker than the
natives... " In 1798 ‘Portuguese and other Christian inhabitants’ (IE,
Eurasians and Indian converts) occupied 2,650 houses out of a total of
78,760 city abodes. They were often the distant offspring of
Portuguese soldiers who had established the first European settlement
in Bengal at Hooghly.

Controversy

Holwell claims that one hundred and twenty-three died of one hundred
and forty-six held. While his account was not questioned in Britain at
the time, other contemporary accounts claimed a larger number and
differed on other details such as the room size and whether there was
a window. In 1915, British scholar J.H. Little challenged Holwell's
claims in his article, "The 'Black Hole' — The Question of Holwell's
Veracity", arguing that Holwell was an unreliable witness and his
veracity is questionable. Little went so far as to label Holwell's
version "a gigantic hoax". Other historians, including Indian scholar
Brijen Gupta, disagreed with Little's strong belief, but nevertheless
downplayed Holwell's account.

http://en.wikipedia.org/wiki/Lord_Curzon

http://en.wikipedia.org/wiki/B._B._D._Bagh

http://en.wikipedia.org/wiki/Indian_independence_movement

http://en.wikipedia.org/wiki/Subhash_Chandra_Bose

http://en.wikipedia.org/wiki/Muslim_League

http://en.wikipedia.org/wiki/Bangladesh

The following arguments have been listed against Holwell's account:

Absence of any independent confirmation: It is stated that apart from
Holwell's account no other source mentioned such an incident. Given
its nature, it seems very unlikely that all traces of such a thing
having happened would have disappeared. It must be remembered that the
Bengal sultanate was a decaying, bureaucratic one, not at all suited
to systematic suppression of information. Historian R C Majumdar in
his An Advanced History of India says that Holwell's story is entirely
baseless and cannot be considered reliable historical information.
However, Secretary Cooke, another alleged European survivor of the
Black Hole, gave evidence before the Parliamentary Committee of 1772.
[4].
Little argued that, after the deaths in the occupation of Calcutta and
the subsequent evacuation and desertion, 146 British prisoners could
not have been left in Siraj's hands three hours after the surrender,
though this claim has been challenged. Holwell's list of the alleged
victims explicitly includes Anglo-Indians and East India Company
sepoys. Aside from the aforementioned list, in his account he writes
of being crushed by a fellow inmate who was a "Topaz" (a black
Catholic soldier); moreover, the only female survivor, Mrs. Carey, was
described as a "country-born" woman, which in the language of the time
meant of mixed blood.
Only forty-three of the garrison were listed as missing from Fort
William after the incident and therefore the maximum number of deaths
could only be forty-three. However, this is also subject to the
objection that according to the Holwell account itself, not all the
prisoners would have been listed as members of the garrison.
Bholanath Chunder, a Bengali landlord, opined that a floor area of 267
square feet (25 m²) could not contain 146 European adults. In order to
prove this, Bholanath fenced round an area 15 by 18 feet (4.6 by 5.5
m) with bamboo stalks and counted the number of his Bengali tenants
who could be crammed into it. The number was found to be much less
than 146, and a Bengali villager's body occupies much less space than
a British soldier's. By comparison, modern subway standards specify 3
square feet (0.28 m2) for rush-hour standees, 146 people in the 'Black
Hole' would have had about 1.85 square feet (0.172 m2). However, this
objection misses the point that the prisoners in the 'hole' were so
cramped that they perished, and subway densities are designed to give
enough space to prevent this.
The true number of deaths will probably never be definitively
established. No list was made of the British soldiers surrendering at
the fort, not even a count of heads. Many escaped between the
surrender and the alleged confinement in the 'Black Hole'. Even
Holwell was offered by a friend the chance to escape. Therefore, the
number of deaths in the 'Black Hole' could have been considerably
fewer.

Historian Simon Schama suggested on his 'A History of Britain'
programme, which aired in September 2000, that Holwell exaggerated the
exact number of people by about three times its actual amount.

The monument

Holwell had erected a tablet on the site of the 'Black Hole' to
commemorate the victims but, at some point before 1822 (the precise
date is uncertain), it disappeared. Lord Curzon, on becoming Viceroy
in 1899, noticed that there was nothing to mark the spot and
commissioned a new monument, mentioning the prior existence of
Holwell's; it was erected in 1901 at the corner of Dalhousie Square,
which is said to be the site of the 'Black Hole'.[5] At the apex of
the Indian independence movement, the presence of this monument in
Calcutta was turned into a nationalist cause celebre. Nationalist
leaders like Subhash Chandra Bose lobbied energetically for its
removal. The Congress and the Muslim League joined forces in the anti-
monument movement. As a result, Abdul Wasek Mia of Nawabganj thana
(now in Bangladesh), a student leader of that time led the removal of
the monument from Dalhousie Square in July, 1940. The monument was re-
erected in the graveyard of St John's Church, where it remains to this
day.

Text on the Memorial in St. John's ChurchyardThe 'Black Hole' itself,
being merely the guardroom in the old Fort William, disappeared
shortly after the incident when the fort itself was taken down to be
replaced by the new Fort William which still stands today in the
Maidan to the south of BBD Bagh (formerly known as Dalhousie Square).
The precise location of that guardroom is in an alleyway between the
General Post Office and the adjacent building to the north, in the
north west corner of BBD Bagh. The memorial tablet which was once on
the wall of that building beside the GPO can now be found in the
nearby postal museum.

References

^ Bharater Itihas by Jibon Mukherjee
^ H.E. Busteed Echoes from Old Calcutta (Calcutta) 1908 pp. 30-56
^ Busteed, 1888 appendix section of Echoes of Old Calcutta
^ Echoes from Old Calcutta by H. E. Busteed, pp. 14, 31, 33
^ Busteed Old Calcutta pp52-6

Dalley, Jan (2006). The Black Hole: Money, Myth and Empire. London:
Penguin Books. ISBN 0670914479.

http://en.wikipedia.org/wiki/Black_Hole_of_Calcutta

The Straight Dope: Is the black hole of Calcutta a myth?

Stanford Presidential Lecture by Partha Chatterjee: "The Black Hole of
Empire" (2007)

A Staff Report from the Straight Dope Science Advisory Board
Is the black hole of Calcutta a myth?
October 9, 2001

Dear Straight Dope:

I was lead to believe that the incident known as "The Black Hole of
Calcutta" was true but recently discovered that the story may have
been (using a polite term ) "embellished." In fact, it appears to have
been a great exaggeration that contributed to the downfall of Britain
in India. What's the Straight Dope and why did no one investigate this
more thoroughly--or did Britain need a war to help the economy?

— Dan Bennett

Actually, Dan, you've got it a bit backwards. The incident in Calcutta
(or, to use the spelling preferred by India as of last December,
Kolkata) was not the beginning of the end of British rule in India.
Rather, it was the end of the beginning. Or, at least, the middle of
the beginning. Or somewhere in the beginning part.

Not the absolute beginning part, though--that would start with the
formation of the British East India Company in 1600. But we'll get to
that in a second.

The story of the Black Hole, for those unfamiliar with it, is this.
In 1756, Sirai-ud-daulah, the Nawab of Bengal, decided to show off his
power by driving the infidel Europeans out of Indian lands. His army
attacked Fort William in Calcutta, and captured 146 soldiers of the
British East India Company.

The East India Company was an early example of privatization. The
British crown had granted a group of knights and merchants of London a
charter to go forth and try to wrest some of the East Indies spice
trade from the Dutch. The company failed there, but managed to set up
trading posts in Madras and Calcutta. Troops were hired as company
employees to protect the trading posts from restless natives and from
the other European powers, and soon the East India Company was a rich
megacorporation with outposts around the globe, a commanding position
in world markets, and its own private army. William Gibson, take
note.

On June 21st, on the Nawab's orders, the soldiers were marched into
the "Black Hole," a prison cell located in the fort. One hundred forty-
six people were crammed into a cell that was 24 feet wide by 18 feet
long (or maybe 18.5 feet by fourteen, see below), in the blazing heat
of the Indian summer. There were no windows in the room (or maybe
there was one, or maybe two--again, see below). No water or food were
given to the captives. When the Indian guards returned the next
morning, 123 of the 146 had died, many of them still standing up due
to the crowded conditions of the room.

Anyway, that's the story told by one of the survivors, John Zephaniah
Holwell, in A Genuine Narrative of the Deplorable Deaths of the
English Gentlemen and others who were suffocated in the Black Hole. No
other survivor of the incident stepped forward to contradict him--in
fact, many stepped forward to agree entirely with his account.

Except. Except that they differed a bit on the size of the room. And
whether it had windows at all. But at the time, no one really cared.
Instead, the incident attained mythical status as a demonstration of
British stoicism for surviving the horror, and of Indian treachery and
barbarism.

In 1915, scholar J.H. Little published an article entitled, "The Black
Hole--The Question of Holwell's Veracity," in which he pointed out the
flaws in Holwell's story. He showed Holwell to be an unreliable
witness and claimed the entire incident--if it occurred at all--was
exaggerated by Holwell in an attempt to pass himself off as a hero
(successfully, I might add, for Holwell eventually rose to become
Governor of Bengal). Other scholars have since studied the issue,
including Indian scholar Brijen Gupta, and claimed that Little vastly
underplayed the matter, while Holwell vastly overplayed it.

So what's the truth? Here's the best that can be established. The East
India Company garrison in Kolkata had been building up the defenses at
Fort William in preparation for eventual war with the nearby French
forces. Nawab Sirai-ud-daulah took this action as a threat to his
rule, given that the East India Company had tried to prevent him from
taking the throne in the first place. The Nawab gathered his forces
together and took Fort William. The captives numbered 64 to 69 people,
and they were placed in the cell as a temporary holding by a local
commander. But there was confusion in the Indian chain of command, and
the captives were unintentionally left there overnight. No more than
43 of the garrison at Fort William was unaccounted for afterwards;
therefore, at most 43 people died in the Black Hole.

So, on the one hand, yes, the British--at the very least Holwell and
those East India Company officials who knew the truth--did overstate
what happened, exaggerating the number of casualties and the
motivations of the Indians. On the other hand, the Indians did force
over five dozen people into a cell that was designed to hold maybe
six, and then promptly, though accidentally, forgot about them and let
them swelter and starve. Not a real good PR move, there.

As for the fall and decline of the British empire, though--not really.
The Black Hole incident outraged the British public, which thereafter
was willing to let the East India Company do whatever it needed to
pacify the damned wogs--which is probably why the company let
Holwell's story remain the official account. Robert Clive, a
lieutenant colonel in the company, took a relief force from Madras and
routed the Nawab, eventually deposing Siraj-ud-daula and replacing him
with his uncle Mir Jafar. Jafar paid Clive 235,000 pounds and gave him
a 30,000 pound-a-year salary, and the East India Company was given the
power to tax Mughal lands and command Mughal troops. Suddenly, rather
than being traders in India, the East India Company was the de facto
ruler--an incident most Britons looked upon with great favor, possibly
out of revenge for the Black Hole, or the belief that with British
rule, the savages of India could be civilized.

Even when the Black Hole story was being debunked in Britain in 1915,
the general attitude of Indians towards Britain was still one of
respect and acceptance. It wasn't until after World War I, when
Britain began backing down on promises made to India, then reacted
with force to Indian protest movements, that the true decline of the
British rule of India began.

But here's a last thought. The initial idea of Hinduism as a religion
and a nationality, and of it being equal if not superior to that of
English Anglicanism, which of course played a role in the independence
movement, might have been sparked by the tract Interesting Historical
Events, relating to the Provinces of Bengal and the Empire of
Indostan. . . . As also the Mythology and Cosmogony, Fasts and
Festivals of the Gentoos, followers of the Shastah, and a Dissertation
on the Metempsychosis, commonly, though erroneously, called the
Pythagorean doctrine, in which Britons were exhorted not to apply
their own standards to the Indians, and rather to let the Indians
follow their own path. It was written in 1767 by one John Zephaniah
Holwell.

As the one hand giveth, and all that.

— John Corrado

Staff Reports are written by the Straight Dope Science Advisory Board,
Cecil's online auxiliary. Though the SDSAB does its best, these
columns are edited by Ed Zotti, not Cecil, so accuracywise you'd
better keep your fingers crossed.

http://www.straightdope.com/columns/read/1961/is-the-black-hole-of-calcutta-a-myth

Partha Chatterjee

The Black Hole of Empire

Event: "The Black Hole of Empire"
November 07, 2007

About the Video

Partha Chatterjee's Presidential Lecture, presented in conjunction
with the conference "Ethnicity in Today's Europe," used the
controversial incident of the Black Hole of Calcutta to address the
history of modern empires over the last 250 years. Chatterjee was a
founding member of the Subaltern Studies Group and is a leading
scholar of postcolonialism. He is the author and editor of numerous
books, including The Politics of the Governed: Considerations on
Political Society in Most of the World (2004). Chatterjee is currently
working on a series of historical-anthropological studies entitled
"Empire Against Terror."

Watch this video on YouTube


sneakyam The effect is better in the audio only which you can get via
iToons University only you also have the dubious pleasure of having to
listen to about 15 mins of the most boring intro ever by some
academic shiela.

Anywho up to about 1960 the BH of C was part of what every good
British schoolboy knew about. Except in my case I was under the severe
misapprehension that it had occurred during the Indian Mutiny. (ie.
about a 100 years later).

It is never to late to be cured of ignorance. 2 months ago

ModernPharaoh77 With all due respect, but how are we supposed to be
kept captivated & focused on this lecture with the way the proffess is
just reading instead of interacting & giving a real lecture>? The
subject is great & i was very interested, but def lost all intereste
after 3-4 mins specially the way he's readin & looking @ that paper! 4
months ago

thecraicrules interesting but extremely boring, due to him reading his
lecture rather than delivering it; he gives the impression he doesn't
master the subject well if he needs to read it 6 months ago lusthansa
I know this is off topic, but what does one have to do to upload
videos with a lenght exceeding 10:00 min (this is 1:06:11 hrs).
Yours

lusthansa 6 months ago zdon25 YOu have to be a youtube partner. 6
months ago

http://youtu.be/Hz8oN6lIF-k

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http://navanavonmilita.wordpress.com/history-story-sid-harth-4/

...and I am Sid Harth
navanavonmilita
2010-04-11 01:08:51 UTC
Permalink
History Story: Sid Harth

Silhara dynasty
From Wikipedia, the free encyclopedia

The Hindu Silhara dynasty ruled the region around present-day Mumbai
between 810 and 1240.

They were split into three branches; one branch ruled North Konkan,
the second South Konkan (between 765 to 1029), while the third ruled
what is now known as modern districts of Satara, Kolhapur and Belgaon
between 940 to 1215 after which they were overwhelmed by the Chalukya.
[1]

http://en.wikipedia.org/wiki/Chalukya

http://en.wikipedia.org/wiki/Konkan

The dynasty originally began as vassals of the Rashtrakuta dynasty
which ruled the Deccan plateau between the 8th and 10th centuries.
Govinda II, a Rashtrakuta king, conferred the kingdom of North Konkan
(modern districts of Thane, Mumbai and Raigad) on Kapardin (Sanskrit:
Wearing the kaparda, a peculiar braid or knot of hair - also a term
for Hindu god Shiva) I, founder of the Northern Silhara family, around
800. Since then North Konkan came to be known as Kapardi-dvipa or
Kavadidvipa. The capital of this branch was Puri, now known as Rajapur
in the Raigad District.

http://en.wikipedia.org/wiki/Rashtrakuta

The dynasty bore the title of Tagara-puradhishvara, which indicates
that they originally hailed from Tagara (modern Ter in the Osmanabad
District).

http://en.wikipedia.org/wiki/Osmanabad_District

Around 1343 the island of Salsette, and eventually the whole
archipelago, passed to the Muzaffarid dynasty.

http://en.wikipedia.org/wiki/Salsette

Shilaharas of Southern Maharashtra at Kolhapur was the latest of the
three and was founded about the time of downfall of the Rashtrakuta
Empire.

http://en.wikipedia.org/wiki/Shilaharas_of_Southern_Maharashtra

Monuments

A number of ancient monuments in Mumbai pay tribute to this dynasty's
prowess:

The Walkeshwar Temple and the Banganga Tank were built during the
reign of Chittaraja, a king of this dynasty [2].

http://en.wikipedia.org/wiki/Walkeshwar_Temple
http://en.wikipedia.org/wiki/Banganga_Tank

The Ambarnath temple, also near Mumbai, was also built by Chittaraja
in 1060

Reference notes

^ "Nasik History - Ancient Period". State Government of Maharashtra.
http://www.maharashtra.gov.in/english/gazetteer/nasik/005%20History/001%20AncientPeriod.htm.
Retrieved 2006-10-14.

http://en.wikipedia.org/wiki/History_of_Nashik

^ Banganga, Walkeshwar history

http://en.wikipedia.org/wiki/Silhara_dynasty
http://www.mumbainet.com/travel/banganga.htm

Konkan

From Wikipedia, the free encyclopedia

For the village in Burkina Faso, see Konkan, Burkina Faso.

A typical view of the Konkan, consisting of white-sand beaches and
palm trees (mostly coconut and betel nut).The Konkan (Marathi:
कोकण;Konkani:कोंकण;Kannada:ಕೊನ್ಕನ್), also called the Konkan Coast or
Karavali, is a rugged section of the western coastline of India from
Raigad to Mangalore. The sapta-Konkan is a slightly larger region
described in the Skanda-purana.

Konkan Division is also one of six administrative sub-divisions of the
state of Maharashtra, comprising of its costal districts.

Residents of Konkan and their descendants are called Konkanis. The
name may also refer specifically to the Konkani people, ethnic group
of the region; most of whom speak the Konkani language. Besides the
Konkanis the other major ethnic group are the Tuluvas, mostly living
the districts of South Canara and Udupi of Karnataka state.

The Sanskrit term Konkanastha (कोंकणस्थ), means "Resident of Konkan".

Boundaries

Map of the Konkan 1740AD.The precise definition of Konkan varies, but
most include Maharashtra's districts of Raigad, Mumbai, Thane,
Ratnagiri and Sindhudurg, the state of Goa, and the Uttar Kannada,
Udupi and Dakshina Kannada districts of Karnataka.

Detailed tourist map of Konkan in Hindi/Marathi (click to view
full)The sapta-Konkan as depicted in Skanda-purana stretches from
Maharashtra to Karnataka . This is actually logical since there are a
lot of similarities in the food-habits (rice and fish), crops
cultivated (rice, mangoes, cashews and jackfruit) and the physique
(tall and well-built) of people dwelling in this area.

The Konkan division

The Konkan division is an administrative sub-division of Maharashtra
which comprises all the coastal districts of the state.

Geography

The Sahyadri Mountain range ("Western Ghats") forms the eastern
boundary of the Konkan, and the Arabian Sea marks the western
boundary. The southern boundary is the Gangavali River. The Mayura
River forms the northern boundary.

The Gangavali flows in the district of North Canara ("Uttara Kannada")
in present-day "Karnataka State"; the cis-Gangavali portion (seen from
Bombay) of this district is the southern-most part of the Konkan. The
towns of Gokarn, Guhagar, Honavar, and Karwar fall within the Konkan.

The exact identity of the Mayura River, the northern limits of the
historic Konkan, is indeterminate.

Ethnology

The Gabit tribals of the Maharashtra Konkan (districts of Sindhudurg,
Ratnagiri, Raigad or Alibag or Colaba, Mumbai Urban, Mumbai Suburban
and Thane in "Maharashtra State") are among the original settlers in
the region[citation needed].

Tribal communities in Konkan include Konkana, Warli and Kolcha in
Southern Gujarat, Dadra and Nagarhaveli and Thane district of
Maharashtra. Katkaris are found more in Raigad and also some in
Ratnagiri district.

Bhandari community is found majorly along coastal line in konkan. they
are basically originated from warriors family.

Also Tilori or Tilori Kunbi is a major community in Raigad and
Ratnagiri districts. Agaris are found in Thane and Raigad district.

Major Brahmin castes of Konkan include Chitpavans, Karhade, Padye,
Samavedi, Haviyak. They are called 'Kokanastha Brahmin'

References

See also

People of the Konkan Division
Konkani people
Konkani language
Konkani (dialect of Marathi language)
Konkan Railway
National Highway 17 (India)

External links

Wikimedia Commons has media related to: Konkan

Konkan Travel Guide, Beaches, Forts, Hotels
History of the konkan
Konkan Tourism, Hotels, Photos, Maps
Konkan Railway

Konkan

From Wikipedia, the free encyclopedia

For the village in Burkina Faso, see Konkan, Burkina Faso.http://
en.wikipedia.org/wiki/Konkan,_Burkina_Faso

A typical view of the Konkan, consisting of white-sand beaches and
palm trees (mostly coconut and betel nut).The Konkan (Marathi:
कोकण;Konkani:कोंकण;Kannada:ಕೊನ್ಕನ್), also called the Konkan Coast or
Karavali, is a rugged section of the western coastline of India from
Raigad to Mangalore. The sapta-Konkan is a slightly larger region
described in the Skanda-purana.

http://en.wikipedia.org/wiki/Karavali
http://en.wikipedia.org/wiki/Raigad_district
http://en.wikipedia.org/wiki/Mangalore
http://en.wikipedia.org/wiki/Skanda_Purana

Konkan Division is also one of six administrative sub-divisions of the
state of Maharashtra, comprising of its costal districts.

Residents of Konkan and their descendants are called Konkanis. The
name may also refer specifically to the Konkani people, ethnic group
of the region; most of whom speak the Konkani language. Besides the
Konkanis the other major ethnic group are the Tuluvas, mostly living
the districts of South Canara and Udupi of Karnataka state.

http://en.wikipedia.org/wiki/Tuluvas
http://en.wikipedia.org/wiki/South_Canara
http://en.wikipedia.org/wiki/Udupi

The Sanskrit term Konkanastha (कोंकणस्थ), means "Resident of Konkan".

Boundaries

Map of the Konkan 1740AD.The precise definition of Konkan varies, but
most include Maharashtra's districts of Raigad, Mumbai, Thane,
Ratnagiri and Sindhudurg, the state of Goa, and the Uttar Kannada,
Udupi and Dakshina Kannada districts of Karnataka.

Detailed tourist map of Konkan in Hindi/Marathi (click to view
full)The sapta-Konkan as depicted in Skanda-purana stretches from
Maharashtra to Karnataka . This is actually logical since there are a
lot of similarities in the food-habits (rice and fish), crops
cultivated (rice, mangoes, cashews and jackfruit) and the physique
(tall and well-built) of people dwelling in this area.

The Konkan division

The Konkan division is an administrative sub-division of Maharashtra
which comprises all the coastal districts of the state.

Geography

The Sahyadri Mountain range ("Western Ghats") forms the eastern
boundary of the Konkan, and the Arabian Sea marks the western
boundary. The southern boundary is the Gangavali River. The Mayura
River forms the northern boundary.

The Gangavali flows in the district of North Canara ("Uttara Kannada")
in present-day "Karnataka State"; the cis-Gangavali portion (seen from
Bombay) of this district is the southern-most part of the Konkan. The
towns of Gokarn, Guhagar, Honavar, and Karwar fall within the Konkan.

The exact identity of the Mayura River, the northern limits of the
historic Konkan, is indeterminate.

Ethnology

The Gabit tribals of the Maharashtra Konkan (districts of Sindhudurg,
Ratnagiri, Raigad or Alibag or Colaba, Mumbai Urban, Mumbai Suburban
and Thane in "Maharashtra State") are among the original settlers in
the region[citation needed].

Tribal communities in Konkan include Konkana, Warli and Kolcha in
Southern Gujarat, Dadra and Nagarhaveli and Thane district of
Maharashtra. Katkaris are found more in Raigad and also some in
Ratnagiri district.

Bhandari community is found majorly along coastal line in konkan. they
are basically originated from warriors family.

Also Tilori or Tilori Kunbi is a major community in Raigad and
Ratnagiri districts. Agaris are found in Thane and Raigad district.

Major Brahmin castes of Konkan include Chitpavans, Karhade, Padye,
Samavedi, Haviyak. They are called 'Kokanastha Brahmin'

http://en.wikipedia.org/wiki/Sindhudurg
http://en.wikipedia.org/wiki/Ratnagiri
http://en.wikipedia.org/wiki/Raigad_district
http://en.wikipedia.org/wiki/Thane

References

See also

People of the Konkan Division http://en.wikipedia.org/wiki/People_of_the_Konkan_Division
Konkani people http://en.wikipedia.org/wiki/Konkani_people
Konkani language http://en.wikipedia.org/wiki/Konkani_language
Konkani (dialect of Marathi language)
http://en.wikipedia.org/wiki/Konkani_(dialect_of_Marathi_language)#Konkani
Konkan Railway http://en.wikipedia.org/wiki/Konkan_Railway
National Highway 17 (India) http://en.wikipedia.org/wiki/National_Highway_17_(India)

External links

Wikimedia Commons has media related to: Konkan

Konkan Travel Guide, Beaches, Forts, Hotels http://www.konkanyatra.com/
History of the konkan
http://books.google.co.in/books?id=nzPCcILP-XwC&printsec=frontcover&dq=subject:%22Konkan+(India)%3B+History%22&sig=y4BGJnDcRTDoxIkQbbKNPCwaFrg&source=gbs_book_other_versions_r&cad=1_1#v=onepage&q&f=false
Konkan Tourism, Hotels, Photos, Maps http://www.konkanonline.com/
Konkan Railway http://www.konkanrailway.com/

http://en.wikipedia.org/wiki/Konkan

Jain Kingdoms

The Rashtrakut Kings
Dr. Yashwant Malaiya, Colorado

Among the Rashtrakuta kings, Amoghavarsh was the first follower of
Jainism.He ascended the throne in 821 AD He was a learned person.
Acharya Jinasen,author of Adipuran, was his learned preceptor.
Amoghavarsh was considered one of the four mightiest emperors of the
world, His capital was Manyakhet.

'Ganit Sar Sangrah' states that Amoghavarsh was follower of the
religion of non-absolutism. He left the throne and practised the
religion of non-possession for several years. Amoghavarsh requested
Acharya Gunabhadra,the main disciple
of Acharya Jinasen, to teach his son Krishna II.Gunabhadra has been
the writer of the last five chapters of Adipuran, Uttarpuran and
Atmanushashan. Krishnaraj was follower of Jainism. He offered gifts
for the temple of Mulagund. Krishnarai III also patronised Jainism and
Jain scholars. The inscription of Danavulapatu states that king
Nityavarsh (Indra IIIrd) constructed a dais for the anointment of
Arhant-deva for gaining bliss. The last Rashtrakuta king Indra IV was
a devoted Jain. He adopted Sallekhana vow for a peaceful death.

Many warrior ministers and commanders of Rashtrakuta were followers of
Jainism. The first representative administratorof Amoghavarsha, whose
name was Vankeya, was Jain. He was the ruler of Varanasi. He ordered
to give a village to the Jain temples of his capital as a gift.
Lokaditya, the son of Vankcya was also supporter of Jainism.
Sriivijaya, the commander of Indra IIIrd, was Jain and he patronised
Jain literature. About 250 years period of Rashtrakuta rulers was the
golden period for creation of Jain literature. At that time about two
third population was Jain. Several Jain institutions were
establibsed.About 100 Digamber Jain authors wrote 200 books,
Commentaries on Digamber canonical texts, Dhavala and Jaya Dhavala,
were written during this period .

The great mathematician Mahaviracharya composed his Ganit SAR sangrah.
Amogbvarsh himself wrote Prashnottar Ratnamala in Sanskrit and Kaviraj
Marg in Kannad. Amoghavarsh had become a Jain ascetic. During the
period of Akalavarsh, the son of Amoghavarsh, Gunbhadra completed his
Uttarpuran.

Krishnadevaraj (IIIrd Krishna) was a powerful Rashtrakut king. He was
the son of Akalavarsh III. The period of his rule has been decided as
Shaka era 867-894. Bravely, he ruled in the south.

The eulogy "Yashastilak Champu" describes that Krishnaraj defeated the
kings of Singhal, Chola, Pandya and Cher. During his period Ponn, the
great Kannad poet, composed Shantinath Puran. Krishnadevaraj honoured
him by giving him
the title of "Ubhayabhasha Kavichakravartin" (The poet emperor of both
the languages viz.-Sanskrit and Kannada)

The Shilahar Dynasty

One of the rulers of this dynasty was Gonka. An inscription at
Teradal
mentions that Gonka was healed from snakebite by a Jain monk and Gonk
had built a temple of Lord Neminath. Many Jain temples in that region
build in the next couple of century are called Gonka-Jinalya after
him. During the reign of Bhoja I, a dynamic Acharya Maghanandi helped
establish an institute at Rupanarayana-Basadi. Several of the kings
and nobles of the dynasty were disciples of Maghanandi. Maghanandi is
often called Siddhanta-chakravarti ie the great master of the
scriptures. He is sometimes called "Kolapuriya" to distinguish him
from many other Acharyas with the name Maghanandi.

Maghanandi belonged to a distinguised lineage of Acharayas of
Deshiya-
Gana Pustaka Gachchha. One of his predecessors of Gollachaya, who was
once a king. The Bhattarakas of Shravenbelgola and Mudabidri belong
to the same lineage [4].

Just like pairs Hemachandra Suri and king Kumarpal, Nemichandra
Acharya and Chamundaraya. Kolhapur has a famous Acharya-devotee pair.
A legendary account of Maghanadi and Shilahara king Gandraaditya of
Kolhapur occurs in "Jainacharya Parampara Mahima". It mentions 770
Jain shrines being built by Gandaditya and 770 disciple monks of
Maghanadi. Many of the inscriptions in Kolhapur and nearby places
attest to this relationship. Gandaraditya had built a temple
"Tribhuvan Tilak" for Lord Nemi at Arjurika, where Somadeva composed
"ShabdarNava-Chandrika" (guide to a lexicon). Like Ashoka Maurya, El
Kharvel etc, he was supported all religions. In one
inscription he is called "sarva-darshan-chakshuha" i.e. viewer of all
points of view. His general Nimbadeva was also a devoted Jain. A
Kolhapura inscription at the MahaLakshmi temple (it has 72 Jinas
carved on the shikhar) mentions a Jain temple made by Nimbadeva.

His son Vijayaditya was a disciple of Manikyanandi, the successor of
Acharya Maghanandi. Several inscriptions mention donations by
Vijayaditya and his generals to Jain institutions.A brahmin Vasudeva,
a dependant of a general Kamadeva of Vijayaditya, had built a temple
to Lord Parshvanath [5].

Today:

The glory of Jainism in Kolhapur declined after the Shilaharas. Still
Kolhapur
has a unique place in the Jain society. It is the only place in India
today with not one but two functioning Bhattaraka seats, that of
Lakshmisena Swami and of Jinasena Swami which has shifted from Nandni
to Kolhapura. The Lakshmisena Matha is an active publisher of books
and a periodical "Ratnatryaya". There is famous 9
meter high idols in the matha temple. It is said that height of the
gate of the Math was chosen to match the height of the gate of the
local king, such was the significance the Bhattaraka seat. In 1871 the
maha-mastakabhisheka of Lord Gommateshvar at Shravanbelgola was
entirely organized by the then Lakshmisena of Kolhapura.

You can read a little about current Bhattaraka Lakshmisena in "The
Assembly of Listeners" by Carrithers and Humphry (Cambridge University
Press, 1991). Incidentally Prof. Sangave, the well know author of
"Jaina Community: A Social Survey" is from Kolhapur [6].

More about Kolhapur

At the border of Maharashtra and Karnataka, that is a region that has
been an ancient center of Jainism. We can perhaps term the region
Konkan, although the term Konkan is used with different meanings. Such
was the influence of jainism here in ancient times that the vaishnava
"Bhagavat Purana" mentiones that lord Rishabha had wandered in the
Konka (Konkana), Venka (Vengi) and Kutaka region and a king of this
region had spreadJainism due to his influence.

There is still a large Jain population in this region. In fact you
will be surprised to know that Belgaum (across the border in
Karnataka) , Kolhapur and Sangli (both in Maharashtra) are among the
top 5 districts in India in terms of the Jain population. There were
many kings in this area that followed or supported Jainism. The most
glorious among them were the Rashtrakuta who originated from Latur and
had their capital at Mayurkhandi (near Nasik) and later at Manyakhet
[1] During their reign numerous famous Jain texts were composed,
including Dhavala, Jayadhavala, Mahapurana, Uttarapurana and Ganita-
sara-samgraha. They ruled from about 752 AD to 972 AD. The last
Rashtrakuta king, Indra the fourth retired to Shravanbelgola and
passed away in smadhi-marana in 904 [2].

In the first century AD, a king Nahapan (of non-Indian origin) ruled
region near Nasik. According to "Shrutavatar" of Vibudh Shridhar,
Nahpan became a Jain monk Bhutabali. Bhuytabali and Pushpadnata later
studied under Dharasena who live in a cave in Junagarh. They togeter
later wrote the famous "Shat-khandagam".

Here I will briefly mention about Kolhapurand nearby places.

In the first century AD, at Mahimanagari, near Kolhapur a gathering of
monks was held. This assembly decided to send Bhutabali and
Pushpadnata to Mt. Girnar to study under Dharasena. Some say that part
of Shat-Khandagam was composed at Kolhapur.

Kolhapur bcame a major Jain center duuring the rule of Shilahar kings
in the 11th century. Kolhapura was also known as Kshullakapur (because
of the presence of a large number of Junior Jain monks[3]) or
Padmalaya, after the deity Padmavati who is now worshipped there
as Mahalakshmi and is the tutelary goddess of Kolhapura.

Moodabidri

about 35 kms. north-east of Mangalore, literally means "eastern bamboo
area" and it is likely that luxurious bamboo forests flourished near
this place formerly. It is situated at a beautiful spot in the midst
of hills. It is famous as the "Jaina Kashi" of the South. It is
sanctified by the stay of great saints and poets.

Jains from all parts of India come here to worship in the famous 18
Jaina basadis that are dedicated to the memory of the Teerthankaras.
According to a tradition,a Jaina ascetic came over to Moodabidri in
the 8th century and there he saw a tiger playing with a cow and
thought the place to be of significance.He found a black granite image
of Parshwanatha (one of the 24 Teerthankaras) in
the forest here and built a basadi at the spot and installed it there
in 714 A.D. Henee this basadi is known as the Guru Basadi and as some
scriptures are preserved here, it is also called the Siddhantha
Basadi. It is also known as Hale (Old) Basadi.

The biggest baaad at Moodabidri is the Tribhuvana Tilaka Chudamani
Basadi also known as the " Basadi of a Thousand Pillars ",
Chandranatha Basadi and Hosa (New) Basadi. It was built in 1429-1430.
The Jaina devotees of Moodabidri constructed this basadi as directed
by Devaraya Wodeyar who was the governor of Mangalore-rajya. Later in
1462, Bhairadevi added the elegant mantapa called after her. The image
of Chandranatha, which is 6feet in height, is made of an alloy of five
metals. The monument is famous for its beautiful carved pillars with
miniature artistic pillars carved on them.

The other basadis at Moodabidri are the following :

(1) Badaga basadi
(2) Shettara basadi
(3) Hire basadi
(4) Betkeri basadi
(5) Koti basadi
(6) Vikrama Shetti basadi
(7) Kallu basadi
(8) Leppada basadi
(9) Deramma Shetti basadi
(10) Chola Shetti basadi
(11) Maday Shetti basadi
(l2) Baikanatikari basadi
(13) Kere basadi
(14) Padu basadi
(15) Shri Mathada basadi
(16) Jaina Pathashaleya basadi, ete. Nagagala Devi, the queen of
Bhairava Raja, erected the Manastambha, a huge monolith of a height of
50 feet, in front of the basadi. There are elaborate carvings on the
sides of the plinth of the basadi, which, inter alia, has the figures
of a giraffe and a dragon ; this is perhaps indicative that the Jaina
merchants of those days had extensive trade contacts.

The pillars in the room, which adjoins the sanctum, have carved
figures of chauri-bearer, a man beating a drum, a man riding on a
gaily-caparisoned elephant, a human garuda with wings. etc.

After the main entrance, there are Gopuradwara Mantapa, Bhairadevi
Mantapa, Chitradevi Mantapa, Namaskara Mantapa, Teerthankara Mantapa,
Lakshmi Mantapa (also called Gandha kuti Matapa) and Garbhagriha
Mantapa. There are also images of Vedic gods and goddesses on the
stone pillars of the Bhairadevi Mantapa and Chitradevi Mantnpa.

There are also many tombs of Jaina priests, only two of them standing
apart from the rest being those of two wealthy Jaina merchants. These
are lofty erections consisting of several storeys built of carefully
cut litarate stones. They were originally ornamented with tall granite
finials, most of which have now fallen down and have been set up in
the compounds of temples or in private houses as curios

Moodabidri (35 kms. from Mangalore) is a place of cultural and
historical importance. It is considered to be the "Holy Kashi" of the
Jains. Thousands of Jains from all parts of India travel to this place
to worship at the several Basadis (Jain temples) dedicated to the
Tirthankaras, said to have been built in the l4th and l6th century.
There are altogether 18 Jain temples and a Math of Sri Charukeerthi
Swamiji. The greatest of the 18 temples is the magnificent Basadi of
Sri chandranath. It is popularly known as the temple of 1000 pillars.
This Basadi has three storeys, the top two being of wood carved with
bronze tiles. The last and the lowest one is of stone. The whole
temple is supported by 1000 pillars which are all elaborately carved.

Half a furlong from this temple, there is a street with rows of
temples on either side. Among them there is a big temple known as
Siddhanatha Basadi. The sacred original scriptures known as
Siddhanatha are preserved here. Those are considered to be very sacred
to the Jains since they are the earliest works written in the 7th
century. PWD Bungalows and Dharmashalas managed by the Jain Samithi
provide accomodation to the pilgrims at Moodabidri.

Queen Abbakka Devi

M.K. Dharma Raja**

The renowned Queen Abbakka Devi who ruled over the Ullal region of
Dakshina Kannada during the medieval period has over the ages acquired
undying fame for her brave defiance of Western invaders. She belonged
to the Jain Dynasty of the Chowtas, who ruled over a wide domain with
the temple town of Moodabidri as their headquarters. Their subsidiary
capital was the port town of Ullal on the Arabian Sea Coast.

Succession in the Chowta dynasty was through the maternal line. The
heir-apparent ruled over the Ullal. It was a prosperous port of export
of merchandise like pepper, cardamom and other spices grown in the
littoral south of the Portuguese colony of Goa. The Poruguese, the
Dutch and the British vied with one another for control of the region.
Their aim was colonization through naval supremacy. But the local
Chieftains were powerful enough to resist their incursions. They also
forged alliances to prevent the foreigners from gaining control over
the coastal stretch. The fertile coastal belt thus remained the last
bastion of Independence on the West coast during the middle ages.
Resistance to alien domination cut across the caste and community
lines.

The Chowta head of the dynasty Thirumala Raya had ensured Abbakka’s
proficiency in martial arts and combat strategies through her training
before sending her to Ullal, he also taught her the nuances of
diplomacy and State-craft.

As the visitor proceeds to the beach-resort of Ullal to the south of
Mangalore, he is attracted to the statue of Abbakka Devi on horseback.
The inspiring statue of the Queen with a scimitar in her hand is
indeed a reminder of the fearless Queen beckoning her army to fight
the hoards of invaders attempting to invade the territory. Her courage
in rallying her soldiers to battle against the alien forces had earned
her the name of ABHAYA (fearless) Abbakka Devi.

Rani Abbakka Devi fighting

The Queen’s uncle, Thirumala Raya had forged matrimonial alliance with
the powerful head of the Banga dynasty of Mangalore. Abbakka was
married to Lakshmappa Arasa, the Mangalore monarch. Mangalore was
strategically situated to the north of Ullal across the harbour. The
Bangas ruled over a vast area that included Bangawadi at the foot of
the Western Ghats and Nandavara on the Netravathi river. The Banga –
Chowta alliance was designed as a ploy to deter any aggressors.

Queen Abbakka Devi also had the foresight to arrive at mutual defence
friendship agreement with the Zamorin of Calicut. The Zamorin was a
marked enemy of the Portuguese colonial government in Goa. The
Portuguese administration was clearly upset by the Queen’s tactics.
They wanted her to pay them tribute for her alliance with the Zamorin.
But paying them tribute would have implied knuckling down to their
blandishments. The Queen therefore did not yield to their preposterous
threat. That also would have meant conceding their authority over the
Arabian Sea-coast. The Queen decided to withstand the threat posed by
the foreign depredators. The Portugese administration of Goa sent a
formidable naval force down the Arabian Sea to take over Ullal by
storming the port. The Queen took up the challenge and met force by
force. The battle against the Portuguese invaders took place in 1456
A.D. There was no clear decision in the battle. It ended with an
uneasy truce.

Foiled by Abbakka Devi’s dominance, the Portuguese colonialists sent a
much more formidable naval contingent to the Ullal area two years
later. The next confrontation with the Queen’s forces followed in
1958. But when the Prouguese fleet led by Louis DE’ mellow attempted
to take over Ullal they were confronted by a strong counter attack by
the Queen’s army. The Portuguese were surprised by the Zamorin’s men
who came to the aid of Queen Abbakka. The Arab Moors and the Muslim
battallions of Malabar and southern Karnataka were also there to help
the Queen’s forces.

The Portuguese invaders who were rattled then proceeded to go on a
spree of sacking and pillaging the Ullal settlement. A number of
houses were burnt down in this nefarious venture of indiscriminate
plunder. The depredators were, however, stunned with the courageous
defiance by the Queen’s soldiers. The Italian chronicler Pietro De’
valle said that the Queen’s astounding feat was on par with that of
the British Queen Elizabeth I who defeated the Spanish armada.

The Portuguese freebooters who were thus beaten back then hit upon the
ploy of concluding a trade pact with the Queen. Under the pretext of
this arrangement they persisted with their bullying tactics. The Queen
was asked not to strengthen her trade ties with the Zamorin. They also
denounced the Queen’s trade agreement with Persia as a hostile act.
The Portuguese imperialists sent a demarche to Queen Abbakka asking
her to route all trade transactions with other countries through their
intermediaries. Portuguese agents should be permitted to set up trade
depots at Ullal, they demanded. But the Queen turned down their plea
for any concessions.

Intrigue and treachery were the other weapons deployed by the
Portuguese colonialists. They began resorting to upset Queen Abbakka
by plotting discord between her and her husband’s court at Mangalore.
They also bribed Kama Raya, the ambitious heir-apparent to the throne
of Abbakka Devi’s husband, King Lakshmappa Arasa. The senior
counsellors of the Mangalore king’s court were also similarly bought
over. The King was served with a stern warning that the Mangalore
settlement would be burnt down if he were to help out the Ullal Queen.
The King was thus prevented from sending reinforcements to help his
wife Abbakka Devi in the next round of hostilities against the
Portuguese invaders.

Confrontation between Queen Abbakka and the Portuguese continued
unabated with the colonial power determined to make inroads into the
Indian mainland. They attempted to seize and annex the Ullal territory
by overthrowing the Queen. In the year 1481 A.D. the Goa Viceroy
Anthony D’ Noronha led the attack against Ullal by an overwhelmingly
superior armada. He came to the Ullal sea-front with a large number of
battleships and a contingent of 3000 troops. Launching a pre-dawn
surprise attack, the Portuguese mercenaries sneaked into the Ullal
settlement. They set upon a rampage of indiscriminate killing, large-
scale looting and wanton destruction.

Rani Abbakka's Painting

The Queen who had gone to the Somanatheshwara temple was alerted about
the treacherous invasion. She rushed to the battle-front rallying her
forces to fight the enemy in a never-say-die defiance. She sounded the
battle-cry of “Save the motherland, fight the invaders on land and the
sea and push them back to the waters”. Abbakka led her men a desperate
counter attack in her firm resolve to safeguard the freedom of the
motherland to the last breath of her life.

The indomitable Queen came under a barrage of gunfire and was
grievously hurt. Her loyal soldiers carried the Queen away so that the
trecherous aliens do not lay their perfidious hands on her. Abbakka
Devi was whisked away to the palace. Even as she breathed her last the
Queen was heard sighing, “Push them back, throw them into the sea”.
That was the brave Queen’s swan song. (PIB Features)

Warrior Queen Abbakka
Four hundred years ago, the emperor of Spain was fuming with anger and
asked his Minister to bring the Commander of the Portuguese forces to
his presence immediately.

The Portuguese Commander presented himself before the emperor soon.
The emperor chastised the Commander and shouted with anger, "Are you
not ashamed of being defeated again and again by a black dwarfish
Indian woman by name Abbakka? Who is she? Is she superhuman as to
challenge us? The entire Europe today is talking about our defeat; in
the Clubs, the Churches, the markets and everywhere people are
discussing about our defeat by a woman. Though she is our enemy, I
have great admiration for that heroic woman Abbakka. Tell me something
more about her".

The Portuguese Commander heaved a sigh of relief and said, "Your
Majesty, there is a small State called Ullala, very near Mangalore,
where we have our trading centres and that area is under our control.
Abbakka belongs to a family known as Chauta; her husband belongs to
Banga family and Mangalore is under his control. But husband and wife
do not like each other and have fought many battles too. Taking
advantage of their quarrel, we helped the husband to wage a war
against his wife Abbakka, but she repulsed us and we had to withdraw
many times."The Portuguese Minister joined the conversation and said,
"There are two queens by the same name Abbakka, the mother and the
daughter. Both of them have defeated us but the daughter Abbakka is
more dangerous and she is the one who has brought disgrace to us". Are
there no kings in that kingdom, asked the emperor. "Your Majesty! They
have a different system of succession. If a king dies, his sister's
son becomes the King. If the sister has no son, then the daughter gets
the kingdom. This is called Aliya Santana in their language. That is
how senior Abbakka's kingdom has come down to junior Abbakka about
whom we are talking". The emperor walked out in disgust.

Pietro Della Valle was an Italian traveller and when he was in Persia,
he had an audience with Persian emperor Shiya Abbas. During the
conversation with the emperor, Pietro told him that he would be
visiting India shortly. The Persian emperor was supremely happy and
told Pietro, "When you go to India, please go to Mangalore without
fail. There is a pepper queen by name Abbakka, who is the talk of the
town in Europe for her victory over the Portuguese. Do not miss to
meet that heroic woman.

The wretched Portuguese are most unethical I have seen. There was a
family quarrel between Abbakka and her husband Narasimha, and taking
advantage of this, the treacherous Portuguese sided with the husband
and made him fight a war against his own wife. Of course, ultimately
queen Abbakka taught a lesson both to her husband and to the
Portuguese. I admire that great queen". Pietro became curious and he
came to India, went to Ullala and met the queen Abbakka many times and
had dinner with her and subsequently wrote gloriously about her. The
Portuguese had the monopoly of trade in the Western coast and
compelled all the kings and merchants to sell pepper, cardamom,
cotton, rice and other commodities to them only at very low prices.

Abbakka refused to the Portuguese terms of trade. She sent ships laden
with pepper and other commodities directly to Arabia and Persia and
earned huge profits. The Persian and Arabian merchants were also happy
because the prices quoted by Abbakka were far less as compared to the
prices demanded by the Portuguese and hailed Abbakka as a trader
practicing fair means. She became famous as pepper queen. The
Portuguese obstructed her trade and waged wars against her. Undaunted
Abbakka with the help of Keladi King Venkatappa Nayaka and Zamorin of
Calicut, fought against the Portuguese, seized four Portuguese ships
and made the Portuguese withdraw.

But the Portuguese did not keep quiet. Again and finally in 1618 AD,
the Portuguese attacked Abbakka again and she crushed the Portuguese
and their allies and this made great news in Europe, Persia and other
countries. Abbakka, though a queen of a small kingdom of Ullala, took
great interest in the welfare of her subjects helping them in
agriculture by building dams. She also took other measures to help the
people.

Actually, she always worked with her people taking part personally and
earned a good name as a benevolent queen. She was very simple, always
dressed in simple attire and Pietro mistook her for the first time for
an ordinary common woman. She never used a parasol or a white umbrella
as all queens do but carried an umbrella made of palm or areca tree
feather - like leaves.

But she was the first person to stand against the foreigners, in this
case the Portuguese, and put an end to their political ambition,
commercial malpractices, religious conversions and destruction of
temples. From this point of view, she may be considered as an early
freedom fighter. But alas! The historians have not paid attention to
this aspect and have neglected her. But she received rich encomiums
from Persians and many Europeans including her enemies and they
saluted her silently. That is the greatness of Abbakka.

http://sites.google.com/site/abafna/jainkingdoms

Ellora

The Temple caves at Ellora , escavated between the sixth and ninth
century AD, are the product of three religious systems: Buddhism (the
earliest ones), Brahmanism, and Jainism. Here are a few photos I took
there in August 1997.

Ellora and its Buddhist, Hindu and Jaina temple caves have to rank as
the supreme experience of the trip! Each religious system, living side
by side in harmony I might add, had its own individual architectural
style, and contains some of the most elaborate carvings of Gods and
Goddesses.
The Buddhist caves are the oldest (500-700 AD), and include several
"Vihara" and "Chaitya halls". Huge Buddhas seating on Lion and lotus
thrones supported by Naga figures with snake heads, richly decorated
facades, chapels inside galleries inside chapels, carved roofs and
pillars covered with ornate bas-reliefs, the diversity is
extraordinary.
The main Buddhist cave, No. 10, is dedicated to Vishwakarma, the Hindu
architect of the Gods, having no connection with the Buddhist
pantheon!! This commingling of concepts resulted finally in the
absorption of Buddhism in the current of Brahmanical thought, and its
virtual extinction in the land of its birth!

Of the Hindu caves, No. 16 is the most celebrated as the Kailasha,
Lord Shiva's mountain abode. It is one of India's most famous
monuments, a marvel of rock-cut architecture at the apex of technical
skills.
Excavated in the eighth and ninth centuries AD , it is regarded as the
greatest monolithic structure in the world, combining immensity with
grace, power with jewel-like execution, and the awesome talents of
hundreds of sculptors and architects who created this grandeur out of
the living rock! It is estimated that the task of quarrying and
chiseling out its three million cubic feet of rock took over a
century!
A square trench, over a hundred feet deep and a hundred and fifty feet
wide surrounds the huge Shiva temple in the center. The three
buildings in the spacious court are connected by an overhead bridge,
there are bold friezes of life-size elephants, seemingly straining
with the great burden of the temple on their backs, the pyramidal roof
has a three-tiered tower and a projecting gable-front, and many panels
show depictions of Shiva's legend, featuring the god in various
situations with his wife Parvati.
The greatest masterpiece is known as "Ravana shaking Kailasha". A
central figure in the Ramayana, Ravana decided one day to display his
great strength by lifting Shiva's mountain abode on his head. By way
of an answer, Shiva did what you and I would do. He simply put his toe
down, and under the enormous pressure, Ravana became helplessly
trapped. An alarmed Parvati clings to her husband as courtiers and
attendants sit unperturbed by the shaking mountain, fully confident in
Lord Shiva's powers.
Outside, monkeys move about, staring at the tourists, and wonder if
Hanuman would approve.

Read the story of the whole trip HERE!

Click on pic for larger version!

All Photographs Copyrighted © Michel Polizzi 2000

http://musictravel.free.fr/india/ellora/ellora.htm#elloraa

IN INDIA.
Published in CARBON 14, February 1998

BOMBAY
( Click here for Mumbai Photos)

It starts, and eons of dreams and phantasms collide with reality. I'm
flying Gulf Air into Bombay!
Listening to Om Kalthoom on the headphones, the islands of Crete and
Rhodes flash their summer ochre hue thirty-five thousand feet up at my
bewildered eyes. Syria, Jordan, Al-Nafud, a soft left, and we're in
Doha for an hour.
By that time, all the Arab women who left Paris in mini-skirts, hi-
heels and bare midriffs have turned into veiled and robed desert
queens, so propriety prevails!
When we finally take off for Bombay, the plane is mostly filled with
men: Indian laborers from the Emirates going back home for Indian
Independence Silver Jubilee celebrations later that week, and Arabs on
the make looking for trouble in Bombay, namely booze, gambling and
loose women!!
And then, we land at dawn.
Seedy and deliquescent! That's Sahar International Airport in Mumbai
(the locals' name for Bombay, so I'll use that from here on end!), a
taste of things to come, but I don't know that yet. The good thing is
that Sahar airport immediately throws you into IT. Drab, dreary, dimly
lit interior. When I say dimly lit, don't go thinking romantic
penumbra or the soft dancing glow of exotic candles! What we have here
are the gloomy pulses of many fluorescent tubes running at half power,
for that uplifting and sickly greenish glow you'd normally associate
with the fourth sub-level of an underground parking garage, except
it's dark. Charming indeed!
Customs, immigration, Dollars into Rupees, and I'm outside into moist
heat and a rickety Airport-Downtown shuttle bus.
As I wait and look outside the window at my first Mumbai daybreak,
palm trees dripping warm water into oily monsoon puddles, I attract
the attention of my first of many beggars yet to come. After a few
obligatory denials, I figure I'll get rid of him with the smallest
coin in my possession, two rupees, for a big nickel donation.
Big mistake! He thanks me profoundly, and soon the word gets around
that a crazy "firangui" is giving out the crown jewels for the asking.
And before I can think "Let's go, Mumbai, let's go!", my bus window is
besieged by four kids, two cripples, a skin-and-bone Holy Man, and a
mother of several, all looking at me with haunted eyes, one hand out
going from their mouth to me with cries of "Baba, Baba, please" in a
gesture leaving little to the imagination!
Salving my rapidly rising western guilt, the bus presently departs,
and after forty five minutes of hovels and shanty towns, I see India
squatting with a water pitcher, defecating in unison by the side of
the road, oblivious to passing traffic and pedestrians, then
proceeding to brush its teeth and doing its morning ablutions with
water from nearby puddles!
The bus eventually stops at a big intersection where we all alight. At
a loss as to what's next, the driver answers my query by vaguely
pointing to a high-rise in the southeast, saying "Taj Mahal Hotel over
there!", before driving off into that blue morning diesel mist! So
here I am, barely an hour in Mumbai and already lost, walking in the
direction of a landmark not my destination, wondering "What the
fuck!!!".
The Taj Mahal is one of the grandest palace hotels in India, a
testimony to the Olden Glory days of the British Raj, where I will not
be staying, what with single A/C rooms going for $300 and up per
night. Instead, I aim for the Apollo, just around the corner. No luck,
no vacancies!
So I retreat to my original choice where a reservation awaits me, the
Sahil Hotel, four kilometers north in Mumbai Central, which seems to
impress my cab driver to no end!
Rising behind a row of huts and two dumpsters oozing miasmic juices
are the Sahil's ten concrete stories. After checking into a clean A/C
room, I take my courage in both hands and go back outside for my first
full, extended encounter with Mumbai's sea of multi-colored saris,
smells of sandalwood incense and rotting offal, olfactory waves of
curry and feces battling the heady fragrances of jasmine and gardenia.
And it's only 9AM!!

PEOPLE

To say that Indians are friendly would be an understatement!
Discounting beggars and people trying to sell me something, never have
I seen so many people paying so much attention to me at all time.
Smiles always lighting up their faces, they wanted to know my name,
where I came from, and would I please take their picture?!
Even though I traveled on a U.S. passport, I told them I was French,
which seemed to be an answer they liked: "Paris, Eiffel Tower,
Brigitte Bardot, Jacques Chirac (what!?!)", the ol' cliches seem to
cross space and time without a hitch!
In Mysore I met two local hip and unemployed computer grads who blew
my French mind telling me they liked Magma, Telephone, Les Negresses
Vertes and Mano Negra!!
When I say Indians were friendly to me, I should specify Indian MEN
(no, not THAT kind of friendliness!)!!
Women were another matter. For a time, I thought a pissed-off sadhu
had cursed me with a spell of invisibility! Not a glance, not any
acknowledgement, my charmer smile and friendly deep-voiced "Hello"
notwithstanding! Only if I were buying something from her, would a
woman smile at me!
-"Forget Indian women" friends told me. "Go for the Anglo tourists!"
they said. Well, it was monsoon season, and I was the only westerner
not on the Costa Brava, or Rome and Capri, for I saw nary a one!

POVERTY

Coming to terms with the abject misery that is the daily lot of
countless thousands (millions is more like it, but you can only see
thousands at a time!), has to be the hardest task facing the first
time westerner in India. Our soft and cushy sensibilities render us
unaccustomed to take the sight of so many hungry people in rags with a
nonchalant shrug and go on our merry way. That many of these poor
people belong to beggar castes whose ordained duty in the dharma is to
beg, and yours to give, doesn't really help much. I lasted two days in
the hell-hole that is Mumbai and decided to go to Aurangabad and the
Ellora caves. The Tapovan Express to Aurangabad left Victoria
Terminus, a chef-d'oeuvre of Indo-Moghul-Anglo-Gothic kitsch you have
to see to believe, at 6:30AM, only fifteen minutes late.
The suburban slums, in their defecating morning, went by endlessly.
When we finally hit the countryside, colored in a multitude of monsoon
greens, Mumbai's filthy poverty turned into plain lack of everything.
Imagine a poor county in Mississippi in the nineteenth century, add a
fair helping of variegated diesel trucks and dilapidated buses, throw
in a cloud of mopeds and small motorbikes, many ox-pulled plows and
carts, and you might get an idea. Just an idea!

ELLORA, AURANGABAD, DAULATABAD FORT
(Click here for Photos)

Aurangabad is the railway head most convenient to reach the Ellora and
Ajanta caves, after an eight-hour trip from Mumbai, through Kalyan
Junction, Manmad, Nagarsul and other frontier-like small towns and
villages.
Like all things in India, it is steeped in history and has seen better
days!
It is named after Aurangzeb (1659-1707), the last of the Great Mughal
emperor, and it was his capital when he ruled in the Deccan. Sprawling
and polluted by a sea of constantly honking rickshaws, it is home to a
special handicraft known as "Himroo", handloom cotton and/or silk
interwoven with a great variety of intricate designs, inspired by the
age-old patterns found in Ajanta and elsewhere in the area.
Magnificent weaves they are, and I splurged big time when I found out
the state emporium selling them took credit cards!
On the way to Ellora, one passes the famous medieval fortress of
Daulatabad, a rock-hewn citadel dominating the landscape, from a 600
ft. high mesa-like plateau. Built in the twelfth century by Raja
Bhillamraj, it was called Deogiri, "the hill of the Gods", and was
considered to be invulnerable! European travelers of those days have
described it as the most powerful in India.
But it fell, nevertheless, to the Sultan of Delhi in 1308. When
Muhammad Tughlak ascended the Delhi throne, he was so taken by the
fortress that he decided to move his court and capital there, renaming
it Daulatabad, "the City of Fortune". A transplantation rather than a
move, he ordered the entire population of Delhi, men, women, children,
old, sick and dying, rich and poor alike, to move out en masse to the
new capital! No one was exempted, and the thousand-mile journey
exacted a terrible toll in human misery, and thousands of people
perished on the way.
And it was all in vain.
Fifteen or so years later, the Sultan regretted his decision and,
repeating his act of madness, he ordered the whole population to move
back to Delhi. Ah! the charms of absolute power!!
Eventually, the fortifications were extended, ramparts and bastions
were built, mounted with huge bronze cannons, several rings of walls
with battlements guarded the approach. Several inner walls with heavy
iron gates fitted with elephant spikes were encircled by a six
kilometer outer wall. Inside these walls is a 40 ft. deep moat, with a
drawbridge, leading to the original citadel. The plateau's solid rock
sides were then scraped vertically flat to a height of 250 ft., for
extra added unease of access. I'll pass on the outlandish defensive
apparatus, suffice it to say it bordered on sadism, and had it not
been for treachery, the fortress might indeed never have been taken!

Along with Hampi, Ellora and its Buddhist, Hindu and Jaina temple
caves have to rank as the supreme experience of the trip!
Each religious system, living side by side in harmony I might add, had
its own individual architectural style, and contains some of the most
elaborate carvings of Gods and Goddesses.
The Buddhist caves are the oldest (500-700 AD), and include several
"Vihara" and "Chaitya halls". Huge Buddhas seating on Lion and lotus
thrones supported by Naga figures with snake heads, richly decorated
facades, chapels inside galleries inside chapels, carved roofs and
pillars covered with ornate bas-reliefs, the diversity is
extraordinary.
The main Buddhist cave, No. 10, is dedicated to Vishwakarma, the Hindu
architect of the Gods, having no connection with the Buddhist
pantheon!! This commingling of concepts resulted finally in the
absorption of Buddhism in the current of Brahmanical thought, and its
virtual extinction in the land of its birth!

Of the Hindu caves, No. 16 is the most celebrated as the Kailasha,
Lord Shiva's mountain abode. It is one of India's most famous
monuments, a marvel of rock-cut architecture at the apex of technical
skills. Excavated in the eighth and ninth centuries AD , it is
regarded as the greatest monolithic structure in the world, combining
immensity with grace, power with jewel-like execution, and the awesome
talents of hundreds of sculptors and architects who created this
grandeur out of the living rock!

It is estimated that the task of quarrying and chiseling out its
three million cubic feet of rock took over a century! A square trench,
over a hundred feet deep and a hundred and fifty feet wide surrounds
the huge Shiva temple in the center. The three buildings in the
spacious court are connected by an overhead bridge, there are bold
friezes of life-size elephants, seemingly straining with the great
burden of the temple on their backs, the pyramidal roof has a three-
tiered tower and a projecting gable-front, and many panels show
depictions of Shiva's legend, featuring the god in various situations
with his wife Parvati.

The greatest masterpiece is known as "Ravana shaking Kailasha". A
central figure in the Ramayana, Ravana decided one day to display his
great strength by lifting Shiva's mountain abode on his head. By way
of an answer, Shiva did what you and I would do. He simply put his toe
down, and under the enormous pressure, Ravana became helplessly
trapped. An alarmed Parvati clings to her husband as courtiers and
attendants sit unperturbed by the shaking mountain, fully confident in
Lord Shiva's powers.

Outside, monkeys move about, staring at the tourists, and I wonder if
Hanuman would approve.

EUROPEANS

Europeans in India can be roughly divided into two types:
the 20-30 year old crowd, travelling alone or in pairs, sometimes as a
quartet of meatheads (German and sometimes Americans), backpacking
their way through the sub-continent in time-honored fashion. Pretty
regular types here, they come, they go, no big deal.
Much more amusing is the second grouping: the family of four, with mom
and dad in their late forties, obviously reliving one last time afore
the bell tolls that transcendental Indo-Hippy acid meditation trip
they took together all those years ago, right out of school (grad or
not!), in the 1967-1972 halcyon days when everything was possible and
Being was more important than Having!
They dress the part.
From the ground up, we have: sandals/Birkenstocks, Indian straight-leg
yet loose-fitting cotton pants, white for dad, a pretty flower/paisley
print in a pastel blue shade for mom, matching top for both, all very
ethnic and real and so in touch with the soul of India! Mom even
accents it a bit with a long blue silk scarf rakishly draped around
her neck, one end dangling in front, the other in the back, for a
striking effect of elegant nonchalance. Rings, earrings, beads and
jewelry of obvious ethnicity and spiritual portent complete the
picture.
The daughter, twenty and pretty, outfits herself just like mom, thread
for thread, a bit more garish in red or purple tones, more vibrant and
vital maybe, but still mom's carbon copy. The main difference between
them is that, back in Düsseldorf, Sheffield or Philadelphia, mom
dresses just like yours on the way to the office, whereas Peggy Sue,
third generation Dead Head Techno-ravette, is in her everyday cool
best, thirty full-circle fashion years apart!
The only clashing element here is Junior. Seventeen and pimply, as
technoid as sis but sans Dead, he probably felt too weird, fey and
faggotty in Indian garb! So it's sneaks, baggies, Stussy shirt and B-
ball hat for him, just in case he'd run into the guys at the big Shiva
temple!
Other than the clothes, it's the very awkward feelings you get from
their body-english that strikes you.
Mom and dad obviously didn't remember it quite that way, feel heavier
and slower, can't quite recoup the awe of years past. It's just not
the same, however much they try! And the kids don't know what to make
of it. The ancient temples and monuments are way cool, of course, but
the constant and unavoidable filth and poverty are just too much for
their humanistic young minds.
- "Can't we help these people?" they think, "and shouldn't we blame
mom and dad and their generation for not curing such ills and
misery?"
And I find myself highly amused by the seeming existential travails of
this "Lost in Space on planet Earth" family, without robots, but
surely in the strangest of timeless time-warps, neither in the kid's
NOW nor the parent's THEN!

In Hampi I met a French woman, at the tail end of a year alone on the
road, having spent six months in Africa, not seeing white people for
weeks at a time, and coming to India to finally eat good food!!
We talked for an hour over tchai and vegetable thali, where she
regaled me with tales of malaria, parasites and dysentery! She was
delighted to meet a friendly compatriot, eager for conversation and
the sharing of adventures, in sharp contrast with the much-in-evidence
and typical attitude Euros have for one another, of one quick,
unsmiling nod along with a "Don't talk to me, whitey, I'm having an
Alien experience" peeved frown!

The third and final European encounter I'll share with you took place
on my last day there, at the Bangalore airport, waiting to board my
first of three homeward flights that day!!
Besides being the fifth largest city in India and its hi-tech "Silicon
Valley" and space sciences capital, Bangalore is also home to the "Sri
Sathya Sai Babai ashram". Well, it's really in Puttaparti, 200
kilometers away, but who's counting when you're scratching the
Godhead!
The Baba thought of himself, at first, as the reincarnation of a
Maharashtra sadhu, then in the 60s, as an Avatar of Lord Shiva!
Serious mystical stuff, then, and quite mystical enough for the dozen
or so Italians, forty/fifty-something and beatific, also awaiting
Indian Airlines flight 110 to Mumbai.
Clearly fresh off the Ashram, they wear the obligatory garb of Eastern
spiritual awakening, white linen pajama suits with long shirts and
Birkenstocks, and are fully laden with study books and mystic
manifestoes, garlands of flowers and pictures of the Baba.
Having received the Sage's knowledge, in exchange for hard currency
and devotion, they return home, full of wisdom and reason, I'm sure.
Never underestimate the spiritual cleansing power of a Swiss bank
account, especially when shrouded in the arcane inspirational
cognition of Sri MumboJumbocananda. Throw in a good serving of Tantric
sex liberation, all you can eat, it's included in the package, and
there you have it, Nirvana sulla Terra!
Ah, aging acid heads on a white man's burden guilt flashback, hoping
for solace and succor in that long-postponed Ashram trip, thirty years
after the Maharishi (or could it be Guru Maharaj Ji? Remember him? Is
he still the fifteen year-old perfect master?!?) planted that seed in
their ever so fertile and yearning angst-ridden mind!
-"What's that you said, Baba? Peace of mind? I'm OK, you're OK? New
Age bliss? Sign me up, Baba! Dollars, Swiss Francs, AMEX?"
Nevertheless, an air of sadness sporadically flickers on their faces.
Could they be saddened, even despondent, with leaving the Baba? Or
could it be a bit of post-tantricoïtal small death depression? Of
course, after so many days in the Baba's syncretic presence, as He
opened their third eye to the vibrancy of the cosmos, lightened their
load and levitated their money to some secret esoteric cavern on Grand
Cayman, they may very well have expected to fly back to Roma on their
own power!
So, Flight 110 has to be a disappointment!!

FOOD

The French woman I met in Hampi was right. This is the place for
culinary delights, sublime spices and curried wonderment. India is
heaven for the vegetarian and a dandy place for the meat eater too.
OK, so no beef (on the plate, that is. Plenty on the hoof!), but
mutton -don't get squeamish calling it lamb, it's mutton!!- and
chicken aplenty, in all kind of biryani, tikkha, tandoori, mughlai, or
other combinations, as exquisite as they're endless. Karmically-
correct vegetable thali, a plateful of endless fragrances and subtle
enchantments, spicy as you wish. Large, naturally grown, ripe and
juicy vegetables. Bananas in all sizes, shapes and colors, mangoes and
papayas, hairy-brown and smoothly green coconuts offering you the milk
of their kindness, napalm peppers, green curlicued chilies, hellspawn
capsicum, sweet Bun wrapped in betel leaves, deep-fried pakodas and
samosas sold at train stations, on street corners and in the ravening
dreams of my feverish hunger.

TRAVELS

Unless you' re living high on the hog and jetting everywhere, you will
experience the joy of Indian mass transit! Forget people on roofs and
dripping off overcrowded train cars the way you saw them in "The Man
Who Would Be King" or "Ghandi". Indian railways have a computerized
reservation system that worked every time I used it, transit trains
out of Mumbai were many and frequent, none were ever too crowded, and
I traveled 2nd class under ceiling-fan breezes.

Buses are another story.

City buses will be packed, always, and you do wonder why they bother
stopping to pick up more passengers.
"It's full already" you think.
But, hey, with 120 people in a 60-capacity bus, there's always room
for a dozen more! Forget standing behind the white line.
3 to 4 people will stand behind the driver and to his left and right,
straddling the gear shift! The only room left untouched is the
ubiquitous temple/shrine in the front under the rear-view mirror,
where Ganesha, Krishna, Shiva, or the local tutelary deity sits
enthroned, festooned with garlands of gardenias and bathed in incense
smoke.
Short-distance buses will have a sound system blasting away and barely-
padded benches, and that's OK, since the cushioned seats in the long-
haul coaches will invariably be torn open and disemboweled!
Of course, they have a video set-up to make the long trips more
bearable. On a scheduled 12 hour ride that ended up taking 14 due to
flat tires (I helped!), engine problems (I pushed!), slow traffic,
stray animals, ambulating cattle, bombed-out roads and monsoon floods,
it can be a welcome diversion to while away the hours watching the
latest Bollywood production.
Travelling the 350 kilometers between Poona and Goa (in 14 hours, that
gives you an idea of the average speed!), we were treated to an Hindi/
Kung Fu/Kali extravaganza that went like this, as best I could tell,
what with my Hindi not being what it used to be.

Two brothers, Anjun and Vijay love each other and their mom very much,
and a wonderful production number is set-up to prove it. Close-ups of
loving glances, with mom center screen and the bros. on both side, and
a cast of hundreds dancing and singing paeans of brotherly love and
elder worship!
Meanwhile, a bad guy looking like Saddam Hussein, and his three
honchos (same look, THEY could be brothers too, for all I know)
worship Kali (fire breathing and ominous gyrations from the cast), and
end up doing unmentionable things to mom and killing our two heroes
with much sword action and gory, bloody close-ups, in an Indian
approximation of the samurai's Death of a Thousand Cuts!! I'm not
entirely sure how that came about, I must have been changing the tire
at that moment!
Mom is devastated and disheveled, and runs to that same Kali temple
where she unleashes such heart-rending cries and mournful prayers that
the Ten-headed and Bloody-Tongued One is moved to grant her wish,
namely to reincarnate her brood. You know it worked because you hear
the wail of a new-born babe echoing through the temple dome!
For the next hour, we see mom aging in hopeful sorrow and the bros.
growing up separately, and as ENEMIES, fighting all the time in
vibrant hate!!
Anjun's romantic interest is about to be married to the bad guy's son,
when our two heroes arrive separately on the scene, and finally
recognize their kinship and former life when a bolt from the blue
stops them as they are about to fight each other in the enemy palace.
They then proceed to do karate mince meat of the bad guys.
Mom, who's aged thirty years since the beginning, recognizes her sons
who haven't changed at all and much happiness, rejoicing, singing and
dancing ensues. The End!

Several hours later, we enter the Goan rain forest with its red earth,
lianas and Banyan trees, parrots and monkeys.
The monsoon-sky cries without let-up.

http://musictravel.free.fr/articles/omipindia/omipindia1.htm

IN INDIA.
part 2

HAMPI
(Photos of Hampi are here)

Hampi was founded by the Hindu Vijayanagar dynasty in 1336 AD, and
quickly became one of, if not THE most brilliant capital in all
India.
At its apogee, its population numbered in the hundreds of thousand and
it spread over 30 square kilometers!!
When four Muslim sultans of the Deccan, unable to bear any longer the
arrogance of the Hindu Raja united to take it, it fell after the
battle of Talikota in 1565. The Hindu host is said to have numbered
600,000 foot soldiers, 100,000 horses and nearly 1000 elephants! All
for naught!
The sack of the city lasted for five months, and the heat of the fire
is said to have cracked the huge basaltic rock hills scattered all
over!
'Never perhaps in history had such havoc been wrought on so splendid a
city, wealthy and prosperous one day, and on the next, seized,
pillaged and reduced to ruins, amid scenes of savage massacre and
horrors beggaring description' (Sewell).
Today, all that remains are many perfectly preserved temples dedicated
to the myriad gods of the Hindu pantheon, parts of SEVEN huge rings of
fortifications, elephant stables for eleven, gorgeous kingly dwellings
and a village bazaar.
For three centuries, the city had lain forgotten when an Englishman
started restoration works in 1837. But it was after years of work by a
French couple in this century that the UNESCO finally classified it in
1987!

At the Hampi bazaar, at the foot of the awesome Pampapati temple, I
was accosted by a soft spoken man speaking good english, who asked me
if I wanted a private guide for the day.
As a wise-ass traveler and a ten-day veteran of India's incessant
attempts at selling me something, ANYTHING, I declined his offer,
effortlessly blending courtesy with polite disdain. Unsurprisingly, he
insisted, but in a different fashion from his hawking brethren.

-"Would you like to buy some film?"
-"No, thanks, I already have some."
-"I have 100, 200, 400 ASA."
-"I already said no!"
-"OK, how about some film, then?"
-"Aaaargh!!!!"

He calmly and convincingly explained that Hampi is very large, most
sites are unmarked and a good distance apart, and that with a
knowledgeable guide I wouldn't miss anything. Furthermore, at 250
rupees for the day, he was cheaper than the other guys (Yeah,
right!).
Out of weariness, or unconsciously agreeing with his argument, I
relented and said yes. Never have I been so glad of a snap decision to
do something I didn't want to do at first! He was knowledgeable
indeed, educated, friendly, and westernized in the oddest ways (more
on that later).
The great Pampapati temple (aka: Virupaksha Temple) is the oldest and
most sacred in Hampi. Parts of it are older than the founding of the
city and kingdom of Vijayanagar, Hampi's original name. The temple's
first gate is topped by a lofty pyramidal tower entirely covered with
hundreds of sculptures and carvings of men, women, hunting scenes, and
many other representations, all diminishing in size as the tower
narrows toward the top. Around all these statues frolic hundreds of
monkeys. At least they do in the evening. At midday, I could only spot
a handful, as Swami (my guide) explained that they leave for the
surrounding fields in the morning, only to return at sunset. Since I
had already booked my sleeper berth on the 8:30 Bangalore Express out
of Hospet that very night, I missed most of them!
Passing that first gate, you come into a large courtyard with another
similar gate, only smaller, at the other end. That second gate opens
into another large court with verandahs all around on pillars of
stone, a sacred elephant is cared for in a corner and in the center of
this court is the house of the Bhuvanesvari shrine. The shrine is lit
by hundreds of oil lamps and candles housed in small holes in the
wall. Images of various small idols are everywhere, the principal one
being a round stone lingam (Shiva's penis), the object of much
veneration. There is a larger lingam nearby in the ruined Shiva shrine
between the Narasimha statue and the main Krishna temple. Swami told
me it is the second largest in all India. Shiva's wife Parvati must
have been a happy woman!
I won't describe the many other temples I saw that day, though a
special mention must be made of the extraordinary Vitthala temple and
its musical columns. Carved out of single blocks of granite, the
fluted columns each resonate in a different sound when hit, for some
unearthly rock music! The Krishna temple (I prayed to Him for the
return of my beloved!!) was grandly dark and inhabited by bats, for a
bizarre Transylvanian effect!! All of them ranged from beautiful to
magnificent, and evoked much awe and wonder in this atheist's heart.
For some reason, the subject of smokeable drugs came up (Now, you know
me!), and Swami asked me the magical question: -"Would you like to
smoke something?
-"My man! Let's go." I blissedly blurted out!

So we climbed up a hill overlooking Pampapati temple, in the direction
of a group of small Jaina shrines.

In one of them, Swami told me, lived this sadhu saint who had been
fasting for the past month, only drinking water and smoking ganja (the
word originated in India before passing on to Jamaica and points west.
Dreadlocks also come from India, and I saw two Holy Beggars with
heavily matted dreads reaching the ground!!).

I knew then I was in for a treat.

The thirty-something sadhu, wearing turban and orange loincloth,
reclined in a corner, entranced and smiling at a small boy haltingly
reading sacred words from a holy book. Ten or so people lounged or
cross-legged about, obviously becharmed by his saintly presence. Now,
unlike its Christian equivalent where contemplative fasting would
involve ponderous gloom and mortification of the flesh, the sadhu and
his companions smiled happily, cracked jokes, and made me feel welcome
and included. The sadhu then ritually offered me germinating beans out
of an earthenware urn, a piece of coconut, a glass of water (I passed
on that one!) and the first of many shiloms.
Om Shiva!!

A second sadhu came in moments later, beamed a toothless smile at me
when Swami told him what he brought me for, and pulled out his own
shilom and stash to, obviously, put me closer in touch with the
godhead!
The air crackled with vitality!

Now, I would like you to stop and think about this for a moment.

There I was, a Philly Parisian in an ancient temple reeking with
transcendence, dedicated to Ganesha (or was it Vishnu or Laxmi, I
forget) by the side of a still, emerald-green pond, sitting with
friendly locals and two holy men turning me on like there's no
tomorrow, while outside, under blue skies and a vibrant sun,
overlooking the majestic Pampapati temple, goats and monkeys
frolicked, whilst a soft breeze cooled the fragrant Karnatic air.
And that is why, later, while passing under a sacred marmosa tree, I
thanked Virupaksha, Lord of the Nagas, the Red King who ruled over the
Western Quarter.

I mentioned earlier that Swami was oddly westernized. He told me how
he and his friends organize "acid parties" (what!) in Hampi where they
live. (He was the first of several to tell me about acid.
Subsequently, I found out it is quite the thing with young Indian
hipsters, who get it from Italians (!!), fanning it from Goa into
South India). My Hampi head friends set up a sound system in a temple
courtyard (beats the Elk's Lodge or a West Philly squat!), drop, and
groove the Deccan night away, floating in millennial reverie as they,
no doubt, ponder the ebb and flow of sentient existence. Nonplussed, I
asked him what kind of music they listened to.

- "Acid music of course!", he replied, looking surprised that he
should have to state the obvious.
-"Indian acid music?" I ask.
-"No, western!"

At that point, I was so flabbergasted that I neglected to ask him what
he meant by that: Dead, Airplane, Jimi, Techno/Ambient/Chill/
House....? Next time I see him, I'll ask and let you know! Another
thing I noticed (and not limited to Hampi) was the complete lack of
graffiti and vandalism. These sites, albeit abandoned and no longer in
devotional use, are sacred, and it wouldn't cross anybody's mind to
break anything: bad karma assured otherwise!
There is a large statue of Ganesha whose trunk has been broken off.
The rest of the statue is in perfect condition, and I assumed some
hooligans broke it off in a drunken stupor. "Not so", said Swami. "The
Muslims did it when they sacked the city in 1565."
Finally, while the Karnataka State Antiquity Dept. must be warmly
congratulated for the great job it's doing to salvage and restore all
these glorious wonders, I must wish reincarnation as a cockroach upon
the bureaucrat who allowed the quasi-ubiquitous electrical lines and
poles to be so haphazardly laid out, nearly everywhere. Cheap-
looking , they ruined dozens of tremendous photo opportunities.

CITIES

Mumbai is a hell hole, I already told you that. Beggars everywhere,
children in rags, hovels and huts on every street, people sleeping and
living on stoops, in doorways, beside dumpsters. Organic garbage and
plastic bags strewn all about, cows in downtown streets eating said
garbage and shitting it out all over the place; the stench of it all
combining with an omnipresent cloud of diesel fumes and the incessant
din of car horns honking without let up! Need I go on?!

Pune (Poona) is about the same, maybe a little less so, but I can't
quite judge. I spent eight hours there, splitting my time between
trying to sleep in a downtown park and finding a cozy place to vomit
the bad chicken I had eaten the night before in Aurangabad!

Panjim (or Panaji),

Goa's capital, was a lot better, but torrential rains and 200%
humidity (it was so humid that, even when it didn't rain, you could
SEE the air!) had everything dripping with a sickly rotting mossy
mold, dark green and cancerous.
I stayed at the Xavier Beach Resort ("We're closed this time of year,
sir, but if you don't mind being the only customer, we'll be glad to
open for you". And I didn't mind, so they did!!).
It's in Candolim Beach, two hundred yards from the Arabian sea, along
a red-earth path pocked and puddled here and about with carmine copper
waters.
Cows and buffaloes munched placidly amidst Banyan trees taking root
and root again alongside cacti scattered in coconut groves. Coarse
sand on the beach, grey waters, darker skies, and many fishing-boats
in the choppy water.
"Don't go in the water , it's dangerous during monsoon season" said my
hosts.
I scoffed looking at the puny waves, went in to my knees and, within
seconds, one of the puny waves in question had pulled me under and
rolled me on the sand.
I managed to stand up, gasping for air, and decided to trust the
locals about local mores and practices!

Bangalore

My last night in India and I whipped out the credit card to stay at
the fairly swank Woodlands Hotel. That night I took a walk near
Brigade Road, Bangalore's swinging neighborhood. Shops, restaurants,
bars, computer emporiums, a cyber cafe,...., why, you could have
thought you were on South Street, Phila., or in the Village. I went
for a beer at the Pub World for Kingfisher on tap. Grad students and
yuppies, jeans and Polo shirts, Bryan Adams and Guns and Roses on the
juke, India-Sri Lanka cricket test-match on the telly, all-men except
for a handful of accompanied, escorted, women...
I went back to the hotel, bought two quarts of Kingfisher at a corner
stand, a pack of Gold Flake cigarettes for a nicotine high, and spent
two hours flicking channels between cricket, more cricket, Hindi or
Kannada musicals, several channels of MTV-style music stations, and
the unavoidable CNN International!

Mysore

And now, we're in Mysore, deep into southern Karnataka, and the last
stage on my short trip. What a perfect way to end on a good note. A
very pleasant city, small by Indian standards (only a million
inhabitants!), fairly clean and with broad avenues, trees and parks,
nice buildings NOT uniformly made of leprous cement blocks for a
change. Of course, there was the obligatory diesel cloud, and dozens
of cows, horses and stray dogs doing their thing untroubled on every
street. But an airy haven nevertheless.

Mysore has several beautiful and old fruit and vegetable markets,
including the Devaraja market, which my new friend Vijay kept
referring to ironically as "the world-famous Devaraja market!"

Strolling through it one day, in search of incense and essential oils,
I stopped by this young man's stall displaying joss-sticks and
multicolored vials. He spoke english, of course, and even a little
French and he turned out to be of good advice and a fount of
information. To wit: he informed me that the sandalwood oil trade is a
state monopoly in Karnataka, from sandal forests to bottled essences.
He warned me: "don't go to the cheating markets. They'll sell you
official-looking sealed bottles, but they'll remove the real oil with
a syringe, to replace it with synthetic stuff."
The real question for me was: how do I tell the difference between the
cheat and the straight-arrow, in a country where everybody is always
so nice and drips honesty while trying to sell me something?!

the next day I'm on the Akbar Road in Mandi Mohalla district, near
another market, a small one with a look-out tower topping the entrance
gate. As I'd grown accustomed to, I let myself carried in a dream-like
state by the hubbub of merchant life, women in saris buying mysterious
looking legumes and tubers, people going from shop to stall, eating
golden fried delights as they go, smiling at me and asking for my
name, as I photograph delivery men in orange or white turbans driving
ox-carts or carrying mountains of jute-cloth bags on their heads. Life
is good!

All of a sudden, I find myself face to face with this ten year old
boy, all smiles and eagerness, asking me if I want to visit an incense
factory and smell rare oils. Cheap, too! Keeping in mind yesterday's
warning, I say OK to the incense part, and before I can think any
further, I find myself in a capharnaum of a shop brimming over with
soaps and fragrances, herbs and ayurvedic distillates, spices in glass
vessels of all sizes and shapes. In the shop's back room is the
"incense factory"! The boy's name is Samul, and he grabs a handful
each of charcoal and sandalwood powder, mixes the two in a copper
bowl, adds water, stirs quickly and spreads the mixture on a stone
slab, palm-rolls it on a wooden stick, and presto, incense. I'm amused
by his effort to put on a show for me, I like his gung-ho energy, and
buy ten sticks from him, at ten rupees way too much money, but what
the hell, I liked his act. When he wants to bring in his big bro for
the oil sale spiel, I say no and leave. Look of dismay on Samul's
face, as if his new friend from across the dark waters had been torn
away from him!
Lil' Samul in front of his shop!

I then took a rickshaw to the state sandal oil factory, a few miles
south. Fascinating place drowning in the headiest fragrances
imaginable. I took the tour with an Italian couple from Roma, and we
all retreated to the factory shop afterwards. "Soap and incense, no
problem", said the clerk, "but we're out of oil, so sorry, what with
export demand so high, we can't keep any stock on hand"!
Big disappointment from the three of us, but to the rescue comes the
rickshaw driver.
-"I know a place", he says "good oil, cheap. I take you"
-"Great", we think. "Let's go!"

And in no time, we find ourselves at... Samul's place, on Akbar Road!
Small world, I think, as the kid beams at us, ushers us into that
backroom with the bottles and the powders and the sumptuous reek.
And this time, we're in for the big oil show with Samul's older
brother Sagheer. Half an hour later, I have gardenia and white Mogra
flower on the back of both my hands, two kinds of jasmine on my
wrists, rose on one forearm and sandalwood on the other! All of the
headiest fragrance, luxuriant and intoxicating, earthy and airy all at
once, floating spells about the dim room, soothing me into their
thrall. Sagheer is totally organized, with a pre-printed price list in
six currencies, and description of the fragrances in as many creative
foreign syntaxes.
So I buy a bottle of jasmine, but still feeling the faint tug of a
warning, I go for only one phial of sandalwood. The two Italians, who
obviously have Roman biz in mind, buy six along with a dozen more
assorted oils. We say goodbye, I take a picture of Samul and Sagheer,
give the kid a pen (he asked) and some French coins (he loved), we
promise to send all the tourists we meet, and, "of course we'll be
back!"

Big brother Sagheer smiling at the tourists
he just rolled!

I drop my buys at the hotel and return to Devaraja market for more
photos and catharsis. Within moments, two young men approach me with
the usual "What name, what country, would you like to smoke some
ganja?". They were called Shankar and Vijay and I followed them
through a daedalus of small streets and alleys, dodging cows and
puddles, to a small cafe where we smoked and drank tchai. At one
point, I bring up the Samuls and my oily transaction. In no time
Shankar interrupts me and, with a grin, proceeds to tell all that
happened as if he'd been there the whole time! They laugh gently.
-"You got cheated. This is an act they play for the tourists".
Sure enough, when I checked the sandal later, I noticed a minute
pinprick in the cork stopper, and the oil, while actual sandalwood,
was ok at best, much different from the thick and rich and sweet
concentrate Sagheer showered on my arm earlier.
Anyway, Shankar and Vijay tell me not to be upset, it's past and done,
and it's dharma! They say they know this fellow in Devaraja market who
sells good oils and speaks French.

-"I know him!" I say.
-"Let's go see him." they say.

And so, feeling awkward and stupid and pissed off, I follow them back
to the good merchant in his market shop who is appalled at my
naivete.
-"I told you not to go, I explained to you what they do, I warned you.
How could you do it?"
And it is feeling guilty as hell that I buy five different oils from
him (all very good, I might add!), and I depart with promises of
eternal friendship, I'll be in touch, Namaste, and all that!
Afterwards, I thought: "What could I have done?"

If you end up being so paranoid about being conned, you end up holed
up in your hotel, buying nothing and returning home empty-handed from
this fascinating land of plenty. And all I ended up losing was the
equivalent of $12! Cheap for the adventure!

THE MYSORE PALACE

The guide book I had, waxed lyrical at great length about the Mysore
Maharaja Palace, one of the most beautiful in all India, it said. With
visions of a centuries-old palace, sculpted marble lace-works, and
armies of divine statues and their retinue of demigods and heroes, I
aimed for this purported architectural wonder. How can I convey the
sense of disappointment that engulfed me when coming face to face with
that royal monstrosity! Forget ancient Indian architecture. Built in
1894 by a British architect (shame), it epitomizes Victorian bad taste
(check that! Bad taste does have its charms. Let's say Victorian NO
taste!!). In an attempt to hide the Brits' historical lack of
imagination and creativity in all things unrelated to mercantilism,
behind a feeble attempt at local color, the architect (sic) topped his
railway-station horror with a few cupolas, minaret like, achieving
thereby the tackiest effect imaginable. It would make a fine
megalomaniac Rotary Lodge Temple, but an Indian Maharaja's
palace?!....
The Mysore Palace!!

Having visited earlier in the day the pure marvel that was Tipu
Sultan's summer pavilion, the shocking contrast between the two
structures couldn't have been more blatant! Built a mere one hundred
years earlier, the Tipu's mansion is a masterpiece of airy elegance
with its carved wooden arches and sublime filigreed decorative
patterns. And I wondered: Could Indian architects have reached such
decadence in a single century, and could their talents have so
atrophied as to make their commissioning impossible? Obviously not. If
decadence is to be found, it lies with the Indian ruling elite of the
period, so enslaved to British imperial power had they become, that
the shameless aping of the colonial invader was the only course of
action they could conceive of!

Tippu Sultan's burial Mausoleum, near Mysore.

CODA

At the end of my first week in India, I tried to advance my return
flight by a few days, so freaked out was I by the horrifying human
misery and filth. All seats were booked and I wasn't able to do it.
The wonderful second week of my stay made me very happy it couldn't be
done, but still I was glad to return to Paris. Now, four months later,
unable to see a day pass without thinking of India, the India of a
million gods, divine musicians, celestial dancers, the India of
aromatic magic, of flowers in garlanded temples, of ineffable marvels
and wonders without end, I now think of when, and how, and with whom
will I return?

I'll see you there!

All Photographs Copyrighted © Michel Polizzi 1997-2000

http://musictravel.free.fr/articles/omipindia/omipindia2.htm

http://thetruthwholetruthandnothingbuttruth.blogspot.com/2010/04/history-story-sid-harth.html

...and I am Sid Harth

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