DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.36958#0016
social (and ethnic ?) stratum. Similar concepts are expressed in the
terracottae of Khotan (D'JAKONO\A-SOROKJN 1960: 87-90, PI 29).
Maybe we would get answers to the questions as soon as excava-
tions are made at strategical points. Moreover, the assertion which
was the preliminary result of my own study (namely that the site
Shatial Bridge was connected with an emporium) can be con-
firmed or refuted as soon as my colleagues proceed with the full
publication of regional clusters (sites).
After this summary of the studies which were printed between
autumn of 1989 and the end of 1992 1 shall now introduce the
articles of this volume.
FusSMAN's contribution should be estimated as the beginning of
a series of articles with correlated aims, namely to obtain, on the
base of an established paleographic sequence, reliable dates for
the figurai works of Buddhist art in the Indus valley. The first step
was to use these dates for the understanding of the chronological
and cultural position of bronzes which since partition appeared on
the market for antiquities in Bombay. Previously, the experts in
Indian art history had attributed dates to them not compatible
with those of the dedicatory inscriptions relating them to the Kings
of the Patola-dynasty.
FUSSMAN was certainly right when he assumed that the states and
statelets forming the western, northwestern and northern periphery
of Kashmir formed "one and the same cultural world", which had
its centre in the vale itself. But we may add that all possible links
in this area of intense communication had to cross the Kishan-
ganga valley. Here was the land and the capital of the Däradas.
The main argument that this area existed as a state and was
actively participating in the establishment of the northern routes
was gained by FUSSMAN: among the visitors documented in the
site Alam Bridge there was a daradaraya, a "räja of the Däradas"
who announced his presence in large letters, but in an unknown
language not later then the 4^ century AD (FUSSMAN 1978:
16-19).
That does not mean that EGGERMONT (1975: 179-193) was wrong
when he located their ancient homeland in Buner. In contrast to
the strict disapproval by FUSSMAN (1978: 19) we may assume that
the Däradas, under the pressure of stronger neighbours, had
entered the hidden Kishanganga valley. But from there, they could
XII
terracottae of Khotan (D'JAKONO\A-SOROKJN 1960: 87-90, PI 29).
Maybe we would get answers to the questions as soon as excava-
tions are made at strategical points. Moreover, the assertion which
was the preliminary result of my own study (namely that the site
Shatial Bridge was connected with an emporium) can be con-
firmed or refuted as soon as my colleagues proceed with the full
publication of regional clusters (sites).
After this summary of the studies which were printed between
autumn of 1989 and the end of 1992 1 shall now introduce the
articles of this volume.
FusSMAN's contribution should be estimated as the beginning of
a series of articles with correlated aims, namely to obtain, on the
base of an established paleographic sequence, reliable dates for
the figurai works of Buddhist art in the Indus valley. The first step
was to use these dates for the understanding of the chronological
and cultural position of bronzes which since partition appeared on
the market for antiquities in Bombay. Previously, the experts in
Indian art history had attributed dates to them not compatible
with those of the dedicatory inscriptions relating them to the Kings
of the Patola-dynasty.
FUSSMAN was certainly right when he assumed that the states and
statelets forming the western, northwestern and northern periphery
of Kashmir formed "one and the same cultural world", which had
its centre in the vale itself. But we may add that all possible links
in this area of intense communication had to cross the Kishan-
ganga valley. Here was the land and the capital of the Däradas.
The main argument that this area existed as a state and was
actively participating in the establishment of the northern routes
was gained by FUSSMAN: among the visitors documented in the
site Alam Bridge there was a daradaraya, a "räja of the Däradas"
who announced his presence in large letters, but in an unknown
language not later then the 4^ century AD (FUSSMAN 1978:
16-19).
That does not mean that EGGERMONT (1975: 179-193) was wrong
when he located their ancient homeland in Buner. In contrast to
the strict disapproval by FUSSMAN (1978: 19) we may assume that
the Däradas, under the pressure of stronger neighbours, had
entered the hidden Kishanganga valley. But from there, they could
XII