Some of the world’s oldest Sanskrit and Buddhist manuscripts – and a gift from the 13th Dalai Lama – go on display from today at the Museum of Archaeology and Anthropology (MAA).
A lot of these artefacts have never been seen on display before.
Mark Elliott
Buddha’s Word: The Life of Books in Tibet and Beyond puts on display for the first time the museum's astonishing Buddhist artefacts and brings together collections and research from MAA, the Sedgwick Museum of Earth Sciences, and the Fitzwilliam Museum – as well as the University Library, the Department of Archaeology and Anthropology, the Faculty of Asian and Middle Eastern Studies, and Emmanuel and Pembroke Colleges.
Historians, anthropologists, linguists, art historians, chemists and material scientists have all contributed to this unique view into the complex world of the book in Buddhism. Exhibits of particular note include some of the oldest illuminated Buddhist manuscripts from the first decades of the eleventh century, specimens of skilfully illuminated wooden covers and a quartet of scroll paintings brought back from the controversial Younghusband Expedition.
Dr Hildegard Diemberger, Co-Curator, describes the exhibition as “telling the story of the incredible journeys that the words of the Buddha have taken – crossing mountains and oceans and taking different material forms in different places.”
This story is told through the curation of three distinct spaces within the Li Ka Shing gallery at the museum. First to greet visitors will be a Himalayan Buddhist Altar which demonstrates an exploration of the text as sacred object, as a relic of the Buddha.
Secondly, the Laboratory shows how Tibetan books are made and analysed, investigating the long history of printing in Tibet and the recent discoveries made by Cambridge scientists and scholars about the pigments used in illuminations. The final section, the Library, traces the journeys taken by Buddha’s word from India, across Asia, to places as far apart as Sri Lanka and Japan, Mongolia and Taiwan.
“It’s a real first,” said Dr Mark Elliott, Senior Curator in Anthropology at MAA. “A lot of these artefacts have never been seen on display before, and certainly not together. But we’re also looking at Tibetan books, and Tibetan Buddhist art, in a completely new way. There have been some real surprises during the development of the exhibition and we’re looking forward to sharing some of those with visitors.”
This exhibition is one outcome of a series of Cambridge-based, linked projects carried out over the past decade. These projects include Tibetan and Mongolian Rare Books and Manuscripts; Transforming Technology and Buddhist Book Culture: The Introduction of Printing and Digital Text Reproduction in Tibetan Societies; and the Sanskrit Manuscript Project, all funded by the British Arts and Humanities Research Council (AHRC), and Tibetan Books Evolution and Technology (TiBET), supported by the Marie Curie Intra-European Fellowship.
Thanks to exchange schemes run by the Mongolia & Inner Asia Studies Unit, Tibetan scholars have been able to engage with these materials providing new insights and understandings of their cultural significance.
Professor Nicholas Thomas, Director of the Museum of Archaeology and Anthropology, said: “This is a truly collaborative project that exemplifies the research strengths of the University of Cambridge and the extraordinary potential of the Arts Council-funded Connecting Collections programme, that brings together the collections and expertise of all the University of Cambridge Museums. This particular project has also been generously supported by the Arts and Humanities Research Council.
"From the Buddhist Altar, to the Library, to the Laboratory, this exhibition promises to be an inspiration for scholars, Buddhists and curious people of all ages and backgrounds. It is the story of the transformation of Buddha’s words, from palm leaves, to paper, to digital dharma."
Ancient treasure: Samudi, a worker at an archeological dig site, shows fragments of Tang Dynasty ceramics dating from the 9th to 10th century, at the Liyangan site in Temanggung, Central Jakarta. Dozens of Tang Dynasty ceramics were recently found at the site by a team from the Yogyakarta Archeological Agency. (JP/Suherdjoko)
A team from the Yogyakarta Archeological Center discovered earlier this week hundreds of pieces of earthenware dating back to the Tang Dynasty in China during an excavation at the Liyangan archaeological site in Purbosari village, Temanggung, Central Java.
Found in 2008, Liyangan is believed to have been the site of human habitation during the Mataram era between the seventh and 10th centuries.
“The ceramic is in various shapes and sizes. Most of it has been reconstructed. The number is likely to increase as there are always new discoveries,” the center’s team leader, Sugeng Riyanto, told The Jakarta Post recently.
The excavation work will continue until June 28. The archeological team comprises Sugeng, Rita Istari from Yogyakarta Archeological Center, earthenware expert Yusmaini Eriawati and Fadhlan SI, a geologist from the National Archeology Center.
Based on their analysis, most of the ceramic originated from Guangdong, Changsa and Yue in China. Earthenware from Guangdong was mass-produced and is fairly rough in style, while ceramic from Changsa and Yue was finer because it was made under the supervision of the government.
As a result, Changsa and Yue ceramic was more sought-after and was traded overseas.
With the discovery of the quality ceramic from the two regions, experts believe that Liyangan was also inhabited by communities that enjoyed a close relationship with the rulers of the day.
The Liyangan site is thought to date back to the same period as the Dieng, Gedong Songo, Borobudur, Prambanan and Ratu Boko archaeological sites.
Dozens of ceramic items were cleaned at the site during the excavation and then taken to the home of a local resident, Samudi, where dozens of other earthenware pieces from China have been reconstructed and restored. Some of the ceramic was still intact.
Besides the earthenware, various relics have also been found at the site. They include metal weapons, chandeliers, carved wooden bed frames and fabrics. The archaeologists also found ruined pillars of a building, which is believed to have been destroyed by an eruption of Mount Sindoro in the year 971.
“We think this area was once occupied by monks or members of the nobility. A human settlement was located below it. Cosmologically, a Hindu house of worship faced the volcano,” Sugeng said.
He also said he believed they could analyze the remnants of fabric to determine the material used and how it was woven.
“We have already identified the timber, which is of the Cemara Pandak and Puspa varieties, both of which are mountain wood,” he said, adding that the analysis was conducted at a lab situated in the forestry school at Yogyakarta’s Gadjah Mada University (UGM).
Geologist Fadhlan said the stone used for the temple walls and floors included andesite and sedimentary rocks. However, the team have discovered another variety, which is believed to be granodiorite.
In 2010, the archeologists also discovered the ruins of a wooden house in Liyangan.
“From that finding, we determined that the house had been built on a rock foundation. It had timber pillars, woven bamboo walls and a thatched roof,” Sugeng said.
The foundations of the temple and six flagstones can now be seen at the site. Four of the stones were placed next to the temple, which sported the Hindu yoni symbol, while the two other bases were essentially boulders to strengthen the building, as they were the bases for two structural pillars.
The Liyangan site was originally found by accident by local residents when they were mining sand. To date, sand mining still goes on near the site .
It is not very often that people travel through Mongolia, make a lot of good quality pictures and put them on the internet with a good description about where and how.
An exception are Coen en Marijke who with a Toyota Landcruiser from 1994 are making a grand tour through Asia this year and are "doing" now Mongolia.
Their site is www.kuipwagen.nl, there are a lot more photo's there and the text is in Dutch but with your eyes and google translate that's not a problem at all.
Khukh Nuur – Blue Lake
The full name of the lake is the Blue Lake of Black Heart.
Black Heart is the pointed topped mountain on the north side of the lake. Blue Lake is a very important place in Mongolian history particularly of Chinggis Khaan (Genghis Khan).
Here Temuujin (Chinggis Khaan’s childhood name) was given the title, “Chinggis Khaan”, and was invested as a “The Great Khaan of all Mongolia” in 1189.
The stone ruins of a ger with a diameter of 15 meters on the south side of this lake could be the ruins of the palace ger where Chinggis Khaan was proclaimed Khaan.
There are also wooden statues in the forest dedicated to Chingis Khaan and the next 32 khaans of Mongolia.
The surrounding area of Khukh Nuur is quiet, peaceful and wonderful for hiking & relaxation.
On this photo it is still cold and there is ice on the lake.
Öglögchiin Kherem
Literally ‘Almsgivers Wall’, but also known as ‘Chinggis Khaan’s Castle’ or ‘Red Rock’, this 3.2km-long stone wall, believed to date from the 8th century, stretches around a rocky slope in Batshireet sum. It was once thought to be a defensive work or a game preserve, but recent archaeological digs by a Mongolian-American research team have identified at least 60 ancient graves within the walls, indicating that it may have been a royal cemetery. As you walk inside the grounds you may see small red signs, marking the location of graves excavated in 2002. The site is 8km west of the road to Batshireet.
Öglögch Wall Ecolodge is about 2km before the wall. This well-run place can organise a variety of trips in the area, including mountain-bike rides, rafting and horse riding. The camp makes a concerted effort to limit its environmental impact; it also promotes local income-generating projects.
Close to the turn-off to Öglögchiin Kherem is Rashaan Khad, a huge rock with 20 different types of (barely discernable) script carved upon it. About 2km past the turn-off towards Binder are more deer stones.
Rashaan Khad
Rashaan Khad is a rock with numerous types of ancient rock inscriptions and drawings depicting animals, people and ancient Mongolian tribes’ seals. This rock is located near the east of Binder Ovoo, one of Mongolia’s largest and most sacred religious places.
The rock inscriptions are in around 20 different scripts such as Orkhon, Kidan, Arabic, Persian, Mongolian and Tibetan.
An ancient tomb dating from BC 20000 lies near this rock and many monuments of Paleolithic Neolithic Huns and others are also found here.
The rock has been protected by the Mongolian government since 1998.
Kherlen Bar Khot
Kherlen Bar Khot is the location of some small-scale ruins and a 3m-high tower from a 12th century city, once part of the ancient state of Khitan.
There are also some balbals (Turkic stones believed to be grave markers) and, predictably, a Chinggis Khan memorial of sorts: a rock called the ‘Chinggis Bed’, which commemorates his stay here.
You can see a picture of the tower in the Choibalsan History Museum.
Kherlen Bar Khot is about 90km West of Choibalsan, in the sum of TsagaanOvoo.
Near Öndörkhaan stands this balbal. That is a tomb of a high-ranking person (his face is shown) from the Turkic period (6th to 8th centuries). Now this balbal is honored by school, seeing all the blue rags, for good grades. During our lunch, there were 20 children there. They run three laps around the balbal, lay stones on the piles of stones at the four corners, whispering their desire in his ears, and conclude with another three rounds. There are also a lot of pens and notebooks as offerings.
Gandantegchenling Monastery, one of the three monasteries in Mongolia that (partly) survived religious cleansing and destruction of monasteries by Stalin in the late 1930's stands in Ulaanbaatar.
The ruins of Ongiin Khiid are spread over a large territory
The ruins of Khar Bukh Balgas, used by the Khitan from 917 till 1120. There's more left here than in Taijin Tsagaan Balgas.
These ruins are a good hiding place for Hawks. This nest has four small ones!
On the way to Kharkhorin are the two stelae of Kul and Bilge Khagan Teginii. Kul Tegin was the leader of the Turkic state in Mongolia in the 8th century and Bilge was his older brother. Both stelae are about three feet high and described with Turkish and Chinese text. It is the oldest known text in Turkish in which the word 'Turk' is used. To the left is a detail of the Kul-Tegin stele, the right is the Bilge Khagan stele.
Located in the valley Khannui Jargalantyn Am, is with about 30 pieces one of the biggest collections of the so-called "Deer Stones" in the world. Deer Stones are tombs from the Bronze Age in which deer are carved. It was then believed that the soul of the deceased went to heaven on the back of a deer . At the bottom of the stone is sometimes a belt carved in which spears and axes are hung, in order to survive well in the afterlife.
Just outside Mörön lies Uushiginn Uver, a collection of 14 deer stones. Most stones are pretty weathered, except these two. On the left you can still clearly see the deer and the right one is special because of the face that there is carved. On the side is even visible an earring (with a size very popular around 1980, shall we say ...).
About 10 km's past Tsengel these deer stones with faces.
In the Mogoit valley is this Kazakh cemetery. Old graves mixed with recent ones from last year. The people are buried within the walls under a heap of rocks. Around some heaps a wooden contraction has been build as the one on the right.
In the valley of Mogoit is also this balbal. That is a tomb from the Turkic period (6th-13th century). The special feature of this one seems to be his moustache!
Somewhat further in the Mogoit valley this balbal which has a robe and a drinking bottle on his belt
Thanks Coen and Marijke for these excellent photo's
The Harappan civilization dominated the Indus River valley beginning about five thousand years ago, many of its massive cities sprawling at the edges of rivers that still flow through Pakistan and India today. But its culture remains a mystery. Why did it leave behind no representations of great leaders, nor of warfare?
Archaeologists have long wondered whether the Harappan civilization could actually have thrived for roughly 2,000 years without any major wars or leadership cults. Obviously people had conflicts, sometimes with deadly results — graves reveal ample skull injuries caused by blows to the head. But there is no evidence that any Harappan city was ever burned, besieged by an army, or taken over by force from within. Sifting through the archaeological layers of these cities, scientists find no layers of ash that would suggest the city had been burned down, and no signs of mass destruction. There are no enormous caches of weapons, and not even any art representing warfare.
That would make the Harappan civilization an historical outlier in any era. But it's especially noteworthy at a time when neighboring civilizations in Mesopotamia were erecting massive war monuments, and using cuneiform writing on clay tablets to chronicle how their leaders slaughtered and enslaved thousands.
What exactly were the Harappans doing instead of focusing their energies on military conquest?
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The Harappan People
The Indus River flows out of the Himalayas, bringing fresh water to the warm, dry valley where the ancient city of Harappa first began to grow. The Harappan civilization is the namesake of this city, located between two rivers, whose arts, written language, and science spread to several other large, riverside cities in the area. Mohenjo-Daro was the largest of these cities with a population of roughly 80,000 people. Archaeologists have recently analyzed the teeth of people buried in Mohenjo-Daro's graveyards, searching for telltale chemical traces that reveal where these people drank water as children. They discovered that many had grown up drinking water from elsewhere in the region, meaningthat a lot of the city's inhabitants were migrants who had come to the city as adults.
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Art from Harappan cities also attests to a very mixed population, with statues showing people who sport a wide variety of clothing and hair styles. So the Harappans appear to have been a very diverse lot. Some traveled far from their cities, probably by boat across the Persian Gulf, to trade with other great civilizations in the region during the 2000s BCE. There was at least one Harappan trade outpost in Mesopotamia, in the city of Eshnunna, which today lies about 30 km northeast of Baghdad. People from other Mesopotamian cities like Ur owned distinctively Harappan luxury goods such as beads and tiny carved bones.
Harappans appear to have been traders who welcomed people to their cities from pretty much anywhere. But that doesn't mean they were disorganized or anarchic.
Standard Measures and Writing
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By studying the layers of built environments in Harappa, archaeologists have pieced together a fragmentary history of the civilization's rise. Harappa began as a village, probably about 6,000 years ago. There's evidence of agriculture and very early pottery throughout the 3000s BCE.
It's also during this time that we begin to see markings that look like writing on pottery. Over a period of just a couple of centuries, these crude marks evolved quickly into an alphabet that we still can't decipher. Here you can see a typical example of Harappan writing, on a seal that would have been pressed into soft clay, and was probably used in trade.
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Indeed, it seems that writing in Harappa followed soon after the invention of standard weights and measures for commerce. Archaeologists have unearthed hundreds of blocks in a variety of standard sizes that conform to the binary weight system favored in the Indus Valley.
This fits with most accounts of how writing emerges in civilizations. Often, it begins with people using numbers and math to determine who owns what, or who has bought what from whom. From there, it develops quickly into a full-blown system of symbols. Writing seems to be one of those technological innovations that evolves very rapidly once people start using it.
It's next to impossible to build an urban civilization without standard measures and writing, but it's rare that we have a chance to look back in history to glimpse a literate culture emerging from a pre-literate one. In the ruins of Harappa, we can track that transition taking place. And the more writing we see in a given layer, the more complicated and advanced the civilization had become.
Advanced Technologies and Civil Engineering
Harappans didn't just create standardized measures — they liked everything to be standardized, right down to the size of the bricks they used to build their homes. Bricks and boards, like weights, came in just a few standard sizes. Echoing this love of order, Harappans built their cities on fairly strict grids.
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Above is a sketch of the city plan of Mohenjo-Daro, based on what we've been able to reconstruct from ruins. There are several wide promenades — large enough for two carts to drive side-by-side — that passed through the city, then out of the gates and into the farmlands beyond.
Though the idea of a street grid seems perfectly ordinary to city-dwellers today, it was unusual at the time. Most great cities in Mesopotamia, for example, had curving streets and a more organic-looking layout (you can see a nice reconstruction of Ur's city plan here [PDF]).
Sometimes archaeologists call the Harappan architectural style "nested" because they loved to build walls within walls. Every city was surrounded by a wall, but once inside, residents would find themselves walking past several more walled enclosures. We're not entirely sure why the Harappans designed their cities this way, but it's possible that these inner walls protected sacred areas or the estates of particularly high-status citizens.
I mentioned earlier that the Harappans left no monuments to their leaders, but their walls and city layouts make it clear that they were hardly egalitarians. Homes ranged from single rooms in dormitory-like buildings, possibly for slaves, to palatial estates with dozens of rooms and multiple outdoor courtyards. Harappans preferred two-story buildings, and semi-public courtyards were part of nearly every home.
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There were regions of Harappan cities, often in their northwest corners, that were elevated above the rest. One of these elevated areas — surrounded by walls, of course — has been excavated extensively at Mohenjo-Daro. Dubbed (somewhat incorrectly) "the citadel," it includes what some archaeologists believe is a granary, as well as large, public buildings whose uses remain mysterious. But one structure stands out, partly because its design is tied to one of the greatest technological innovations of the Harappan city.
It's a public bath.
You can see it above, along with the grand staircase that would have taken visitors down into its waters. The floor of the bath was built from specially-sized fired bricks, and it was surrounded by many passages and small rooms. Whether or not this particular bath was simply a public bathing site, or perhaps something more ceremonial, it was the largest version of a technology that was common throughout Harappan cities.
Because, you see, Harappans had plumbing. Every home had bathrooms, many had toilets, and drainage ditches throughout their cities carried waste beyond its walls. In fact, one way we know that the Harappans set up outposts in Mesopotamia is that their cities had such sophisticated, distinctive plumbing. Perhaps, instead of making war, the Harappans were devoting their money and energy to city infrastructure planning. Below, you can see an artist's recreation of what a city's plumbing would look like. Clay pipes ran alongside city streets, and past homes.
Harappans were also spending a lot of time perfecting the art of luxury goods. They made bangles, carved decorative bones, worked copper and other metals. Most of all, they crafted beads that must have been famous for thousands of kilometers, given that archaeologists have found them in far-flung Mesopotamian cities.
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Above are some examples of the kinds of beads made in the Indus Valley. They were carved from stones, crystals and gems — and they were polished to a fine luster. Every Harappan city that we've excavated has an area that's packed with shops where artisans and engineers crafted goods for trade. We've even found scraps of cotton, which suggests that the Harappans may have been very early cultivators of this crop that later became the foundation of many textile industries in the region.
Women and Men
What little we know of Harappan social life comes from statues and graves. This figurine captures a woman in mid-stride, wearing the bangles so popular in Harappan shops. Her hair is styled in an elaborate twist, and the expression on her face hovers between amused and defiant. Some have called her a "dancer," but she might just as easily be standing with arms akimbo.
The archaeologists who studied the teeth of people in Harappan graves noticed an interesting pattern when it came to couples who had been buried side-by-side. Because teeth gave them clues about where people were from, they knew which skeletons were from native Harappan city-dwellers. And in many instances, they found Harappan women buried with migrant men.
Could this mean that Harappan people participated in a tradition where husbands came to live with the families of their wives? In nearby Mesopotamia, this practice was unknown — women became the property of their husbands, and thus went to live with their new owners.
Perhaps the Indus Valley style of marriage was one way that Harappan cities were able to attract so many immigrants. Or perhaps it was a sign that women in a city like Mohenjo-Daro wouldn't have been relegated to the status of property.
We simply can't ever know. Some scientists have suggested that women must have been respected as people among Harappans, because so many of the surviving statues from the Indus Valley cultures are of women. But that could be a red herring — after all, Catholic cultures in the middle ages were extremely patriarchal, though they produced some of the most beautiful and enduring portraits of the Virgin Mary. Representing women in art is not the same thing as representing them in city government.
All we really know is that Harappan women often married men who came from beyond the walls of their cities. And some of them probably liked to dance.
The End of Indus Valley Cities
Unlike other ancient civilizations in Egypt and China, the Harappan civilization has no obvious inheritors. When people began leaving Harappan cities in the late 1000s BCE, there is no obvious route that they took. Archaeologists studying the decline of this ancient civilization point to several factors that led to its death.
First, there was a rather brutal climate change that began in the early 1000s BCE. Monsoons came irregularly, and the once-fertile valley became parched. Add to this drought the fact that the cities had already been over-farming, and it's likely that starvation began driving people away from Harappa. There is also ample evidence that people in the cities were suffering from tuberculosis and other infectious diseases. The one-two punch of famine and plague left the region depopulated.
The last Harappan city to be abandoned was its largest, Mohenjo-Daro. During the final centuries of its occupation, the city infrastructure began to fall apart and we see fewer examples of writing. There is also some evidence of warfare — probably on the scale of gang violence. One grave outside the city walls is full of bodies where the skulls have been smashed open. In previous centuries, head injuries from fighting were sometimes survivable — doctors often treated them with trepanation, or skull-drilling. But in the waning days of the city, people with skull injuries were dumped into mass graves.
Until we decipher the Indus writing system, it's unlikely that we'll ever know precisely what brought the Harappan people together into such technologically advanced cities — nor what drove them out. But the remains of their civilization have beckoned the curious for over a century now. And with each new archaeological dig, we learn more. Perhaps, at some point, we'll even discover how the Harappans managed to escape the ravages of war for over 2,000 years.