ANNALI
VOLUME
72
NAPOLI 2012
ANNALI
Sezione orientale
AION (or)
D IPARTIMENTO A SIA , A FRICA E M EDITERRANEO
Redazione AION (or)
Palazzo Corigliano, Piazza S. Domenico Maggiore 12 80134 Napoli (IT)
Tel. (+39) 081 6909774/775 Fax (+39) 081 5517852
annas@unior.it; www.daam.pubblicazioni.unior.it
INDICE
13
27
41
MANUEL MOLINA, PALMIRO NOTIZIA, Five Cuneiform Tablets from Private Collections
47
MASSIMILIANO NUZZOLO, Man Approaching God: Some Remarks on the Egyptian and
Mesopotamian Rituals of the Opening/Washing of the Mouth ..
65
ANTONIO P ANAINO, Nuove riflessioni sulla stella dei Magi tra fonti canoniche e
apocrife
77
99
ANNUNZIATA ROSITANI, The Role of the naditum of ama and of Some Officials
in Old Babylonian Sippar Organization of Agriculture Work
113
133
149
GIUSEPPE VISICATO, Two Governors of Umma called Surus-kin in the Sargonic Period
169
Note e Discussioni
BRUNO GENITO, Archaeological History of Iran: the Post-Achaemenid and Hellenistic Time (Archaeological Horizon in Frs in Late Iron Age, or Iron Age IIIIV). A Review-Article...
177
211
Recensioni
Robert Hillenbrand, Studies in the Islamic Arts of the Book (Maria Vittoria Fontana)...
Georg Bossong, Poesa en convivencia. Estudios sobre la lrica rabe, hebrea y
romance en la Espaa de las tres religiones (Francesca Bellino)..............................
El Libro de las Plantas. Seccin primera: de rboles y arbustos (al-Qazwn, S. XIII)
(Francesca Bellino).....................................................................................................
Barbara E. Barich, Antica Africa. Alle origini delle societ (Andrea Manzo).
Luciano Rocchi, Il dizionario turco-ottomano di Arcangelo Carradori (1650);
Luciano Rocchi, Il Dittionario della lingua turchesca di Pietro Ferraguto (1611)
(Luca Berardi).
Winnie Cheng, Exploring Corpus Linguistics: Language in Action (Patrizia Zotti)...
Libri ricevuti
223
230
232
234
236
240
243
NOTE E DISCUSSIONI
R.K.K. RAJARAJAN
Aihole Revisited
See for instance J. Soundararajan (2009), which misses a long list of relevant bibliographic
references, such as Spink (1967); Divakaran (1981); Bolon (1981); Rea (1986); Meister,
Dhaky (1986); Tartakov (1997); Michell (1975, 1978); Jeyapriya (2004a, 2004b); Kalidos
(2006: 253-68), and Rajarajan (2012). On the Clukyas of Badm, their history and art see the
following: Burgess (1874); Fleet (1884-1882); Cousens (1911); Gupte (1962); Tarr (1966);
Lippe (1967, 1969-70); Ritti, Gopal (1971); Gai, Asher (1981); Williams (1981); Ramesh
(1984); Tartakov, Dehejia (1984), and Buchanan (1985).
As Alexander von Humboldt post-doctoral Fellow in the Freie Universitt Berlin during 19992002, I collected enormous bibliographic data in the Berlin-based libraries. I had an occasion to
visit the British Museum and Library, which are true store-houses of master minds of the East
and West. Absence of books and journals in Indian libraries is the main hurdle in getting the latest information. To give a specific example, none of the universities of Tamilnadu has bibliographic materials on Xuanzang. I had to consult the sources collected in the German libraries.
212
R.K.K. Rajarajan
Aihole Revisited
213
The same was the case with the Ellora caves. The Llcaritra, a 13th century Marhi work,
records Cave XV presently known as Davatra as Dhmevara, and Cave XVI (now
Kailsa) as Manakevara (Ranade 1988: 108-18).
214
R.K.K. Rajarajan
Gui in Kaaa and Telugu means temple; e.g. Margui/Markui. The root may be
kui, which in Tamil means human habitation.
It might be the name of a devads (vestal temple dancing girl); picci (jasmine) is a flower
that might be the equal of malli in Hucchimalli (Rajarajan in press). This is however a mere
conjecture.
These ideas about the inscriptions in Paadakkal and the Pallava-Clukya interaction by way
of war and peace were conveyed to us by S. Rajasekhara during his visiting lectures on
Clukyan art in the Tamil University at the far end of the 20th century.
Aihole Revisited
215
stance, that the original names of the two integral wings of the Kailsantha
temple of Kci are r-Nityavintevaragham and Mahndravarmevaragham (ARE 1888: nos. 4, 28). Also the names of the sthapatis who built the
temples at Aihole, Paadakkal and Badm are known from epigraphic
sources (Rajasekhara 1985: 203-7). In the case of Durg of Aihole Rajasekhara and K.V. Soundarrajan cite different inscriptions relating to the Jain
and Vaiava origins of the temple.
Aihole is a rich field for further explorations on which archaeologists and
art historians may have new interpretations to offer. Every new attempt in this
direction is expected to reveal something unknown of the historical and architectural heritage.
Town-plan on Religious Grounds
It is a point to consider whether Aihole originally had two specific sectors
for the Jain and the Hindu sects in its town plan. At about the same time,
Kcpuram was divided into four integral units such as iva-kci, Viukci, Jna-kci and Buddha-kci. One wonders whether there was also in
Aihole any compartmental layout of the city such as Jna-Aihole, BuddhistAihole and so on. The fact that the Jain temples are clustered below the
Mughti hill suggests that this might have been a specific Jain settlement. As
for Buddhist temples, though no visible evidence has so far come to light Settar (1969) hypothesizes the existence of a Buddhist vihra on the hilly slopes.
The situation in Aihole might be the same as in Kci. Xuanzang, who visited
Kcpuram during the time of Nsihavarma I (630-68 CE), speaks of 100
Buddhist vihras (Watters 1904: 214). Today, the only trace of Buddhism in
Kci is represented by a few stray images of Buddhas in Hindu temples (cf.
Samuel, Murthy, Nagarajan 1998: 149-56), but no extant evidence of any
Buddhist monastery is found. Thus, negative evidence in the present does not
disprove existence in the past. The case of the Buddhist vihra at
Ngapaiam is instructive in this regards, since the only trace of it is an old
documentation of its remains, which were still visible toward the middle of
19th century (Fergusson 1972: 206, fig. 116). Sch in Madhya-Bhrata is
rich in Buddhist monuments and ruins brought to light until recent times
(Shaw 2011). We observed some such ruins on top of the Udayagiri hill a few
years ago. It is on the foothills of Udayagiri that the Hindu bas reliefs and rockcut caves are found (Williams 1983: figs. 34-46, Rajarajan 2012: 3-6, 57).
It is a mystery why no Buddhist or Hindu temples of the pre-Pallava period have come to light in Tamilnadu when at the same time we get a panoramic
picture from ancient Tamil literature (Jeyapriya 2004b: 292-96). In Mmallapuram recent archaeological excavations have brought to light some brick
structures, probably belonging to a Muruka temple, that seem to match the
216
R.K.K. Rajarajan
A stray sculpture, identified as a portrait of Polakei, was discovered among the debris and a
similar image was spotted on the left wall of the cella in the Jain cave temple. These images
should be studied in detail, in order to establish their possible connection with the patron of the
caves, who is likely to be Polakei II. Kalidos (2001) called on it the attention of the ASI when
the matter was first reported in the Deccan Herald. I do not know whether in the meanwhile
the huge slab from the hilltop has been moved to the site Museum.
Aihole Revisited
217
Sculptural Fragments
During field work we spotted stray images all over the hamlet. Many such
stray sculptures and architectural fragments have been removed to the site museum (J. Soundararajan 2009: fig. 46) and have already been the subjectmatter of brief communications in scholarly journals (Rajarajan 2002: 408-10
[Kalidos 2006: II, pl. LV.1]; Jeyapriya 2004a).8 The same should be done systematically for all the neglected artifacts found all over the village (pl. IVa-b).
In addition, a monograph on the stray images of Aihole would be most welcome. Small-scale excavations around the isolated temples scattered among
the agricultural fields may bring to light several fallen and broken sculptures.
Ten years ago the present author did spot a rare two-headed Agni in the
Rmaliga-devasthnam group that was taken to the museum due to our initiative (J. Soundararajan 2009: 75).9
The image of Naarja reported herein is of some interest for its rarity. An
instrument player as tall as Naarja himself is clapping hands while performing a dance enamoured of the King of Dancers (pl. VIIIa). It must be recalled
that instrument players are normally diminutive (see for instance the image of
Naea in Cave I of Badm). A miniature Gaapati (pl. VIIIb) appears within
the ku of a krtimukha (J. Soundararajan 2009: fig. 65). This was a common
motif in early medieval art (Kalidos 2006: II, pl. LXIX.1). Jeyapriya (2004a)
has worked on a stray image of this type, pointing out its unique features (cf.
Kalidos 2006: II, pl. LIII.2). The present author (Rajarajan 2002) has spotted a
rare Dakimrti close to the Tra Basappa temple, published in Kalidos
(2006: II, pl. LV.1). These stray images either in the museum or in situ have
not yet been published in any scholarly work. Writing on unreported monument is more important than writing on what is already published.
The image of Naarja examined by Jeyapriya (2004a) was so captivating to the editors of the
book that they decided to have it printed on the jacket-cover. My article was published in the
Proceedings of the South Indian History Congress that never publishes visual evidence. I may
add here that images of Dakimrti are rare in Clukyan art. We have Yogvara in the Elephanta/Ellora circle and some scholars suggest the possibility of a link between the two
(Mankodi 1988: 278-84). The Yogvara of Ellora (Kalidos 2006: II, pl. XXI), when compared
with the Dakimrti of the Pallava type (cf. Kalidos 2006: II, pl. LXXXV.2, CV), appears to
be a typological parallel. Images analogous to Yogvara are present in the temples of
Kcpuram, e.g. the Kailsantha (ibid.: II, pl. LXVIII.1). The Aihole image that I have reported conforms to the Pallava Dakimrti, seated in utkuiksana with a hand in cinmudr.
The vaavka and is are missing. The fallen sandstone image from the main temple is too
badly broken to identify the other lakaas (ibid.: II, pl. LV.1).
Anytime you go, this area is deserted and no one looks after the monuments. I remember we
lifted the broken two-headed Agni by hand all the way to the Museum.
218
R.K.K. Rajarajan
Conservation Plans
As for conservation, much attention is paid to the museum site and already well protected monuments (pls. Ia,b-IIa), while those in the distant areas
are neglected (pls. IIb, V-VII). The betrayed images that lay all around are to
be moved to the site museum. There are several treasures in Aihole that perish
or go into the bowels of the earth unwept, unhonoured and unsung. A day
should come when scholars of our standing shall be able to see the neglected
Aihole masterpieces in museums.
I was told that the ASI was considering a plan to shift the entire village to
a safe area away from the monuments. It is a good idea. Why it could not materialize is a mystery. Today the entire village lies within an area below the
Meghti hill extending up to the edge of the Malaprabh River at the far end
of the monuments in the north. Within the congested huts and cowsheds of the
village lay the temples called Kont-gui, Hucchapayya-maha and most of the
Jain temples.10 The temples and the nearby huts present a strange blend of archaeological remains and human/cattle habitation. 11 Restoration is beyond
reach as far as the huts remain therein. I am of the strong conviction that in
those days of the Clukya temple building activity there would have been no
residential quarters so close to the temples; cf. what the Tacvr inscriptions
note about the houses of temple girls in all four cardinal and intermediary directions away from the temple. Therefore, it would be better to build houses
for the village folk to the west close to Rmaliga-devasthnam, north or east
of the temple complex, where there is plenty of no-mans land which might be
used for building a new village. I am sure that this kind of shifting the village
is also possible in the case of the Vijayanagaras Virpka temple complex.12
10
The cattle population in Aihole, mostly consisting of buffaloes, cows and lambs, is equal to
that of the humans. Fortunately, the village-folk are so proud and respectful of their monuments that they do not allow their cattle-brothers to get into the monuments or the lawns, at
least in the Durg temple complex.
11
Tartakov (1997: 104) notes that a temple named gi-maha was enclosed within the structure of an adjacent house.
12
Aihole Revisited
219
220
R.K.K. Rajarajan
logical exploration help in locating these sites? These are questions that hang
behind the curtain of history: a task left to art historians for tomorrow. If Naples could bring to light the Roman monuments of Herculaneum and Pompeii
(palaces, cathedrals, chapels, temples shops, marble altars, bathing chambers
both hot and warm, inns for erotic plays, fertility symbols and so on, which
survived the fall of volcanic ash of Mount Vesuvius) why is that not possible
in Aihole and Badm where the great Clukyan emperors lived? The avowed
ambition of an Indian scholar is that he must be able to see an Aihole that
could stand on equal footing with the several archaeological sites unearthed on
the foothill of Vesuvius in Naples.
R.K.K. Rajarajan
Gandhigram Rural University
Gandhigram (TN)
rkkrajarajan@yahoo.com
REFERENCES
Aiyangar, S. Krishnaswami (n.d. [1921]) South India and Her Muhammadan Invaders. New Delhi.
ARE = Annual Epigraphical Reports 1888, 1940.
Bolon, C. Radcliffe (1981) Early Chalukya Sculpture (Ph.D. thesis, New York University). New
York.
Buchanan, S. Locher (1985) Calukya Temples: History and Iconography (Ph.D. thesis, Ohio
State University). Columbus.
Burgess, J. (1874) Report on the First Seasons Operation in the Belgaum and Kaladgi Districts
[ASI Western India]. London.
Cousens, H. (1911) The Ancient Temples of Aihole. Archaeological Survey of India, Annual Report 1907-1908, 189-204.
Divakaran, O. (1981) The Beginnings of Early Western Cukya Art. Chhavi 2, 59-66.
Fergusson, J. (1876/1972) History of Indian and Eastern Architecture, 2 vols. New Delhi.
Fleet, J.F. (1874-1882) Articles in Indian Antiquary, vols. 5 to 11. Bombay.
Gai, G.S., F. Asher eds. (1981) Indian Epigraphy: Its Relation to Art History. New Delhi.
Gupte, R.S. (1962) The Art and Architecture of Aihole. Bombay.
Jeyapriya, R. (2004a) A Rare Naarja from Aihole, in S.S. Ramachandra Murthy et al. (eds.),
Prasdam: Recent Researches on Archaeology, Art, Architecture and Culture (Prof. B. Rajendra Prasad Festschrift), 132-35. New Delhi.
(2004b) A Note on Vaccirakkam. East and West 54/1-4, 291-300.
Kalidos, R. (1997) Pallava Elements in Chlukya and Rraka, in K.K. Chakravarty, O.P.
Misra (eds.), The Bounteous Tree: Treasures in Indian Art and Culture, 2 vols., 318-22. Delhi.
(2001) Portrait of Historical Facts. Deccan Herald (Friday Spectrum, August 24). Bangalore.
[Republished in Rajarajan 2010: 1-4].
(2006) Encyclopaedia of Hindu Iconography: Early Medieval, 4 vols. Delhi.
Lippe, A. (1967) Sculptural Motifs on Early Chlukyan Temples. Artibus Asiae 29, 5-24.
(1969-70) Additions and Replacement in Early Chalukyan Temples. Archives of Asian Art 23,
14-17.
Mankodi, K. (1988) aiva Panels of Ellora and Elephanta: Yogivara or Dakimrti, in Ratan
Parimoo et al. (eds.), Ellora Caves: Sculptures and Architecture, 278-84. New Delhi.
Aihole Revisited
221
Meister, M.D., M.A. Dhaky (1986) Encyclopaedia of Indian Temple Architecture. South India
Upper Drviadea. Early Phase A.D. 550-1075. New Delhi.
Michell, G. (1975) Early Western Chukyan Temples. London.
(1978) Temples of the Early Chalukyas. Marg 32/1, 47-90.
Minakshi, C. (1977) Administration and Society under the Pallavas. Madras. [First ed. 1938].
Rajarajan, R.K.K. (2002) A Rare Dakimrti from Aihole, in South Indian History Congress
Proceedings, 408-10. Tiruvanantapuram.
(2006) Art of the Vijayanagara-Nyaks: Architecture & Iconography, 2 vols. Delhi.
ed. (2010) Studies in Art History of India. Delhi.
(2012) Rock-cut Model Shrines in Early Medieval Indian Art. Delhi.
(in press) Some Interesting Epithets of iva in the Tacvr Inscriptions. South Asian Studies.
Rajasekhara, S. (1985) Early Chlukya Art at Aihole. New Delhi.
Ramesh, K.V. (1984) The Chalukyas of Vtpi. New Delhi.
Ranade, P.V. (1988) Echoes of Ellora in Early Marhi Literature, in Ratan Parimoo et al. (eds.),
Ellora Caves: Sculptures and Architecture, 108-19. New Delhi.
Rea, A. (1896) Chalukyan Architecture. Madras.
Ritti, S., B.R. Gopal (1971) Studies in Indian History and Culture. Dharwad.
Samuel, G.J., R.S. Murthy, M.S. Nagarajan (1998) Buddhism in Tamilnadu. Collected Papers.
Chemmanjeri Chennai.
Settar, S. (1969) A Buddhist Vihra at Aihole. East and West 19, 126-38.
Shaw, J. (2011) Monasteries, Monasticism and Patronage in Ancient India: Mawasa, a Recently
Documented Hilltop Buddhist Complex in the Sanchi Area of Madhya Pradesh. South Asian
Studies 27/2, 111-30.
Soundararajan, J. (2009) Early Chlukyan Temples: Art, Architecture & Iconography (with Special Reference to Aihole). Delhi.
Soundararajan, K.V. (1986) Calukyas of Bdmi: Phase I & Phase II, in Meister, Dhaky (1986),
3-94.
Spink, W. (1967) Ajanta to Ellora. Bombay.
Srinivasan, K.R. (1964) Cave Temples of the Pallavas. New Delhi.
Stierlin, H. (1997) Griechenland von Mykene zum Parthenon. Kln London.
Sryanryaoottaram, in Sarvadevat Aottara Sadanmvaliml, ed. K. Narayanasvami
Aiyar, Chennai 1990.
Tarr, G. (1966) The Cave Temples of the Early Western Chalukyas (Master thesis, University of
California). Los Angeles.
Tartakov, G.M. (1997) The Durg Temple at Aihole: A Historiographical Study. Delhi Calcutta.
Tartakov, G.M., V. Dehejia (1984) Sharing, Intrusion and Influence: The Mahisuramardin
Image of the Calukyas and Pallavas. Artibus Asiae 45/4, 287-345.
Verardi, G. (2012) The Brahmanisation of Gandhra and Greater Gandhra, in T. Lorenzetti, F.
Scialpi (eds.), Glimpses of Indian History and Art: Reflections on the Past, Perspectives for
the Future, 153-72. Rome.
Watters, T. (1904) On Yuan Chwangs Travels in India, 629-645 A.D. London.
Williams, J.G. ed. (1981) Kaldarana. American Studies in Indian Art History. New Delhi.
(1983) The Art of Gupta India: Empire and Province. New Delhi.
SUMMARY
Sometime around 2000 I happened to be in Aihole and stayed there for more than three
weeks, studying the monuments. The callous neglect of monuments all over this temple-city, the
222
R.K.K. Rajarajan
early metropolis of the Clukyas, is the main purpose of the article. The monuments that are at
walkable distance in Aihole are maintained with enchanting lawns amidst an artificial lush green
while those in the distant Meghti hill, the agricultural fields around and the Rmaligadevasthanam are utterly neglected and perish under the scorching mid-summer. Several precious
stray images found all over the village should be moved to the museum. It is indeed quite odd to
find the living huts of the villagers amidst the temples, particularly around the site Museum and
the L Khn temple. Conservation measures are suggested to bring Aihole to life again.
Keywords: Aihole, Clukya, Hucchimalli, Rmaliga, Durg, Polakei II, Naarja, archaeological conservation
PLATE I
PLATE II
b) Bush behind the Chikki-gui complex and the ruined apsidal Liga shrine, Aihole.
(Photo by the author).
PLATE III
a) View of the village infested with thorny bushes and Malaprabh at a distance, Aihole.
(Photo by the author).
PLATE IV
PLATE V
PLATE VI
PLATE VII
PLATE VIII
Stampa: Tipolito: Istituto Salesiano Pio XI Via Umbertide, 11 00181 Roma tel. 067827819 fax 067848333
Finito di stampare: Aprile 2014