DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.36954#0187
its interpretation is beyond my ability. Only
suggests that the sexual activities are performed with a person
named Bhadrila, which speaks in favour of regarding the person
keeping hold of the vessel as a man^.
As mentioned above, the ductus of the script of all the five graf-
fiti is approximately the same, but there are also similar
shapes. M and appear in all the inscriptions (PI. 57, 212—214).
The left part of is always written with a loop ^7, -y- (PI.
57, 212, 215) has a very cursive shape ($y%). 7??<3 (Pi. 57 ??M
AT*) and -r-T' (PI. 212) show the typical Gupta form (cf.
No. 5). All these features indicate that these inscriptions are very
close to the calligraphic ornate type (SANDER 1968: 122, PI.
IV) without having the tiny knotted typical for this
script. It is perhaps a more cursive variety of it. Therefore, I
think it is appropriate to date these graffiti to the sixth century
A.D. (SANDER 1968: 154).
9. Only one graffito transitional between the Proto-Sarada and
the 3arada found at "Thor North" is at my disposal. It is a two- P/. 275
28 Because the hair-style of the person keeping hold of the vessel reminds
one of the shaved head of a monk, and is an expression often
used in Buddhist literature in an auspicious sense, one may think of
attributing to the main scene and the inscription a Buddhist meaning,
concerning Parajika rule 1 of the Vinaya. Several sexual practices
forbidden for monks and nuns are enumerated there, among them
which may have been depicted on the rock (cf. i.a. Pali,
Vinaya-pitaka III, Ed. PTS: 28ff., esp. 34]) 3 II). But the monk-like
person wears earrings, what is strange for a monk, unless one regards
them as symbols for an unrestrained life. It seems not to be without
reason to interpret the erotic scenes as jeers at monks who did not be-
have according to their rules. — Professor von Hiniiber suggests a sim-
pler interpretation. He reads instead of but at the
end of the word is quite clear! Accordingly he regards the person bend-
ing over the vessel to be of female sex. In this case the meaning of the
inscription is: "Drighayusam with Kacarika".57?a4n7%,what is written at
the right side of the male person, he considers to be an extra inscrip-
tion. — For the coat of the man indulging in intercourse with an animal
cf. Dani (1983: 105, No. 82) and Jettmar (1985: 17, Photo 16, Tafel
11). The two additional drawings speak also in favour of a homosexual
scene.
125
suggests that the sexual activities are performed with a person
named Bhadrila, which speaks in favour of regarding the person
keeping hold of the vessel as a man^.
As mentioned above, the ductus of the script of all the five graf-
fiti is approximately the same, but there are also similar
shapes. M and appear in all the inscriptions (PI. 57, 212—214).
The left part of is always written with a loop ^7, -y- (PI.
57, 212, 215) has a very cursive shape ($y%). 7??<3 (Pi. 57 ??M
AT*) and -r-T' (PI. 212) show the typical Gupta form (cf.
No. 5). All these features indicate that these inscriptions are very
close to the calligraphic ornate type (SANDER 1968: 122, PI.
IV) without having the tiny knotted typical for this
script. It is perhaps a more cursive variety of it. Therefore, I
think it is appropriate to date these graffiti to the sixth century
A.D. (SANDER 1968: 154).
9. Only one graffito transitional between the Proto-Sarada and
the 3arada found at "Thor North" is at my disposal. It is a two- P/. 275
28 Because the hair-style of the person keeping hold of the vessel reminds
one of the shaved head of a monk, and is an expression often
used in Buddhist literature in an auspicious sense, one may think of
attributing to the main scene and the inscription a Buddhist meaning,
concerning Parajika rule 1 of the Vinaya. Several sexual practices
forbidden for monks and nuns are enumerated there, among them
which may have been depicted on the rock (cf. i.a. Pali,
Vinaya-pitaka III, Ed. PTS: 28ff., esp. 34]) 3 II). But the monk-like
person wears earrings, what is strange for a monk, unless one regards
them as symbols for an unrestrained life. It seems not to be without
reason to interpret the erotic scenes as jeers at monks who did not be-
have according to their rules. — Professor von Hiniiber suggests a sim-
pler interpretation. He reads instead of but at the
end of the word is quite clear! Accordingly he regards the person bend-
ing over the vessel to be of female sex. In this case the meaning of the
inscription is: "Drighayusam with Kacarika".57?a4n7%,what is written at
the right side of the male person, he considers to be an extra inscrip-
tion. — For the coat of the man indulging in intercourse with an animal
cf. Dani (1983: 105, No. 82) and Jettmar (1985: 17, Photo 16, Tafel
11). The two additional drawings speak also in favour of a homosexual
scene.
125