1 00:00:14,830 --> 00:00:19,059 [Auto-generated transcript. Edits may have been applied for clarity.] So welcome everyone to the fourth talk in the third series of our podcast. 2 00:00:19,060 --> 00:00:20,980 Some of the honour Honouring to Bet seminar. 3 00:00:21,730 --> 00:00:29,230 This is the last talk for Hilary term, but we have another full talks coming up in Trinity term and you can keep up to date by checking the website. 4 00:00:30,880 --> 00:00:36,520 All our talks are published as video podcasts, they will be freely available from our website at Wolfson College, 5 00:00:36,700 --> 00:00:41,710 from the Oxford University podcast, pages from Apple Podcasts and from other sites too. 6 00:00:42,460 --> 00:00:46,060 Since we are recording, please try not to interrupt during the talk. 7 00:00:47,200 --> 00:00:51,820 However, the discussion periods after the talks will not be podcasts and are open to everyone. 8 00:00:52,090 --> 00:00:55,300 So please feel free to express yourselves and ask questions then. 9 00:00:57,380 --> 00:01:02,300 So today we are, uh, we are really delighted to welcome Doctor Christian Meechan. 10 00:01:02,300 --> 00:01:06,680 It's who is widely respected as one of the major contemporary scholars of Tibetan religious art. 11 00:01:08,420 --> 00:01:14,450 Christine Newton is David L Snell, Grove senior lecturer in Tibetan Buddhist Art at the Department of the history of Art and 12 00:01:14,450 --> 00:01:18,080 archaeology at the School of Oriental and African Studies at the University of London. 13 00:01:18,920 --> 00:01:25,010 He began his studies in Vienna at the Institute of Tibetan and Buddhist Studies, with a focus on art historical subjects. 14 00:01:25,520 --> 00:01:30,309 He went on to complete his PhD there as well. Before joining psoas. 15 00:01:30,310 --> 00:01:35,050 In 2014, he was senior curator at the Rubin Museum of Art in New York. 16 00:01:35,620 --> 00:01:39,790 He's also held academic post at Stanford, at Berkeley, and at Berlin. 17 00:01:40,720 --> 00:01:44,050 His research focuses on the Buddhist art of India and Tibet, 18 00:01:44,170 --> 00:01:49,600 within which his primary research areas of early Buddhist art during and after the crisis on the period. 19 00:01:49,930 --> 00:01:55,360 An early Tibetan Buddhist art from seventh to 15th centuries within its wider context. 20 00:01:56,670 --> 00:02:01,170 Much of his research is based on extensive field research and in-situ documentation. 21 00:02:01,890 --> 00:02:06,629 Since 2012, he's been leading a research project on Tibetan Buddhist monastery collections, 22 00:02:06,630 --> 00:02:11,070 today documenting and assessing monastery collections in Mustang and Ladakh. 23 00:02:12,310 --> 00:02:16,540 So, Christian, thank you very much indeed for taking the time to come and talk to us. 24 00:02:16,570 --> 00:02:20,180 And, uh, over to you. Yeah. 25 00:02:20,180 --> 00:02:26,749 Thanks for having me. I'm glad that I have the chance to present, uh, within this series. 26 00:02:26,750 --> 00:02:34,040 Um, uh, but some of, uh, it's not something I wrote about much or at all. 27 00:02:34,820 --> 00:02:39,740 Uh, partially because it's didn't just get there, 28 00:02:40,010 --> 00:02:47,660 but partially also because I think when I was considering doing something about the depictions of taboo, 29 00:02:48,140 --> 00:02:54,590 uh, which you will see in the talk, uh, I didn't actually know enough about it. 30 00:02:55,280 --> 00:03:02,209 Uh, and I think it needs, uh, like, cooperation between an art historian and the scholar, uh, 31 00:03:02,210 --> 00:03:09,380 of the texts that, uh, to actually do something with that material which is very fragmentary, as you will see. 32 00:03:10,160 --> 00:03:16,190 Uh, so I'm purely going at that topic from a visual perspective. 33 00:03:16,220 --> 00:03:24,440 Uh, up to the, uh, 15th century, uh, to see how the image of Batman, some of, uh, evolved. 34 00:03:26,370 --> 00:03:29,580 And of course, uh, we are all aware that. 35 00:03:30,090 --> 00:03:39,480 But with some movies everywhere. If you visit the monument today, uh, this is a picture of the, um, circling, uh. 36 00:03:40,520 --> 00:03:50,540 Probably late 12th century, but in the 70s it's an image of putting on of a that was added to the iconographic program of the temple, 37 00:03:50,840 --> 00:03:59,330 along with the other figures that sit there, and that has no actual relationship to the program around it. 38 00:04:00,790 --> 00:04:02,680 So it's a clear edition. 39 00:04:04,370 --> 00:04:18,020 Uh, even when the, uh, temple and the image have been left to date to assemble this lifetime, as in the case of Logan in, uh, uh, Mustang. 40 00:04:19,370 --> 00:04:25,070 Uh, the age of the sculpture is, of course, not established. 41 00:04:26,430 --> 00:04:34,110 In case of logic, how we know that its place mentioned in the payment cut then discovered by were again linked. 42 00:04:34,110 --> 00:04:41,890 But uh. And so. They at least, uh, that reference dates at least to the 14th century. 43 00:04:42,610 --> 00:04:48,700 Uh, and the legend has it that Duke of was founded before the summit itself. 44 00:04:49,600 --> 00:04:52,629 And, of course, that's what the Mustang is proud of. 45 00:04:52,630 --> 00:04:56,260 And that's what the belief the image dates to. 46 00:04:57,010 --> 00:05:09,490 Uh, but as it appears today, it is very clear that that, uh, particular image, uh, has last been restored, uh, probably even after that. 47 00:05:10,120 --> 00:05:12,790 But there's a recorded restoration. 48 00:05:13,800 --> 00:05:29,160 Of, uh, the mid 19th century, because we have a document from time about an artist and his works called Burn Satan and their restoration is recorded. 49 00:05:29,220 --> 00:05:32,530 I think it could be made here with another work of his, uh, 50 00:05:32,600 --> 00:05:38,730 the Badmus hamburger in the comic parlours that is part of a triad that is possessed there. 51 00:05:39,570 --> 00:05:46,770 Uh, so that would be that triad, and that triad is specifically mentioned as well in that, uh, document. 52 00:05:48,960 --> 00:05:54,570 Then of course, we know that that umbrella is also located everywhere. 53 00:05:54,570 --> 00:06:00,810 Through his prints, the traces that he left throughout the area, 54 00:06:01,590 --> 00:06:08,610 and one of the earliest of those traces around which temple was built is probably this one, 55 00:06:08,610 --> 00:06:20,520 the Hamburger Temple in Naco, that has a central build up with a footprint and of paintings all around to the extremely fragmentary. 56 00:06:21,000 --> 00:06:30,959 But the idea to go back to the, I would say at least the 14th century, uh, and through that fairly early monument. 57 00:06:30,960 --> 00:06:36,720 But the sculptures that I have within the these monuments are all laid the distance. 58 00:06:36,720 --> 00:06:41,640 And I think more broadly we can say that, uh. 59 00:06:43,540 --> 00:06:50,620 Yeah. In the case of the Luna image, uh, which I didn't even photograph properly. 60 00:06:51,040 --> 00:06:56,770 Uh, it's, uh, probably an 18th century or a 19th century edition. 61 00:06:57,030 --> 00:07:02,500 In the case of Lou Jacob, we have seen that it was, uh, restored in the mid-18th century. 62 00:07:03,040 --> 00:07:10,420 And the age of the not good image is unclear, and it was definitely restored after the making. 63 00:07:10,690 --> 00:07:21,550 So these images, despite being everywhere and probably not that old, probably the a lot of them were made really of the. 64 00:07:22,830 --> 00:07:27,300 The Negro school was institutionalised in the 17th century. 65 00:07:27,630 --> 00:07:38,810 Um. If we look at the earliest, uh, monuments in the western Himalayas would become scarce. 66 00:07:39,020 --> 00:07:44,300 But my symbol is not there, and there is a lot of other things that are not there. 67 00:07:44,540 --> 00:07:48,050 So if we look at the double main temple, uh. 68 00:07:49,440 --> 00:07:59,400 Which is essentially the earliest monument that we have with the full iconographic program that goes back to the mid 11th century. 69 00:08:00,090 --> 00:08:04,470 Uh, there is no trace of, uh, Budweiser hamburger. 70 00:08:05,280 --> 00:08:13,110 And the same is still to, uh, true for the all the early age, uh, two monuments in Ladakh. 71 00:08:13,860 --> 00:08:23,009 Uh, that date between the late 12th and up to the, uh, the 1230s. 72 00:08:23,010 --> 00:08:38,690 So the early 13th century remain, I think the this is, uh, you know, an effect of Western Himalayan conservativism that is also recorded in, 73 00:08:39,420 --> 00:08:45,840 uh, uh, the ordinances of West Tibetan kings against certain teachings. 74 00:08:46,440 --> 00:08:49,670 Uh, but I don't think this is really the case. 75 00:08:49,680 --> 00:08:59,850 Of course, we don't have much contemporaneous in Central Tibet, and most of that is documented, uh, but since destroyed. 76 00:09:00,630 --> 00:09:07,410 But nothing of that or what has been documented speaks, uh, against. 77 00:09:08,520 --> 00:09:16,080 Uh, they did the development in Central Tibet, in terms of what is depicted in that particular time, 78 00:09:16,500 --> 00:09:19,620 is very much different from the development in West. 79 00:09:19,630 --> 00:09:24,060 Stupid. What we do, however, have is. 80 00:09:25,570 --> 00:09:38,270 Uh. Some depictions that relate to the teachings associated with Muslim Roma, and one of the most fascinating examples for that, 81 00:09:39,110 --> 00:09:46,549 uh, is the depiction of the, uh, wedded to peaceful deities, uh, from the Greek god. 82 00:09:46,550 --> 00:09:56,780 But and that is preserved in the library cave or from the library cave in Dunhuang and just the the five Buddhas with their concert, 83 00:09:56,780 --> 00:10:09,040 uh, seated to their sides. Uh, we also have and that's something I've more recently published, uh, in the assembly of uh, uh, 84 00:10:09,080 --> 00:10:16,549 50 A.D., but it's going to be done in a mandala in the main temple that apparently goes back, 85 00:10:16,550 --> 00:10:25,850 or at least one of the takes that, uh, could be a potential source for this depiction in terms of the colouring of the secondary figures. 86 00:10:26,480 --> 00:10:31,470 Uh, is it text that is attributed to a certain, uh, Lupin the. 87 00:10:31,490 --> 00:10:39,740 My there. Uh, and that's, uh, T 2679. 88 00:10:40,340 --> 00:10:46,580 And, uh, so we have this curious fact, despite the fact that the West Tibetan kings, uh. 89 00:10:48,020 --> 00:10:55,110 Argued against, uh, tantric and organised and reasoned that here we have, uh. 90 00:10:55,130 --> 00:11:00,980 Uh, depiction that, uh, maybe I'll be linked back to Padma Sambo. 91 00:11:01,760 --> 00:11:12,380 And then what we also have is, uh, this particular, uh, mandala painting that, uh, ten cases sing. 92 00:11:12,390 --> 00:11:16,340 Uh, uh, no. Uh, Tim Casey. 93 00:11:16,340 --> 00:11:22,730 Now, uh, date to. The early 13th century AD, uh. 94 00:11:25,040 --> 00:11:30,200 And yeah, as you can see from the date range, even the 12th century. 95 00:11:30,500 --> 00:11:36,350 And she does that on the basis of an inscription on the back of the image. 96 00:11:37,280 --> 00:11:45,620 And this is now the earliest that we not only have a teaching, but also a depiction of some of us. 97 00:11:45,620 --> 00:11:55,850 So when we, uh, zoom in in the upper corners around, uh, the mandala, we have, uh, in the upper, uh, 98 00:11:56,930 --> 00:12:05,150 left side, a depiction of Fatima Sambo, uh, on the upper right side may be, uh, biotin, uh, and then, uh. 99 00:12:06,220 --> 00:12:09,490 Uh, Jim Casey thinks that. 100 00:12:09,650 --> 00:12:15,160 Yeah, yeah. And, uh, if you believe that, uh, the Son of man. 101 00:12:15,520 --> 00:12:23,350 Uh, also represented on, uh, the painting and give her the justification for the early date. 102 00:12:24,040 --> 00:12:25,690 And if we look, uh. 103 00:12:26,810 --> 00:12:38,630 And the depictions more closely will also notice that even one of the assemblies around the central Haruka has a central figure that likens, 104 00:12:38,660 --> 00:12:42,860 but at some level, uh, in that particular, uh, painting. 105 00:12:43,370 --> 00:12:46,390 So it's this would be an early case. 106 00:12:46,400 --> 00:12:50,490 It clearly comes from a tackling context. 107 00:12:50,510 --> 00:12:58,550 That means it was, uh, eventually, uh, ended up in Tagalog monastery and it has, uh. 108 00:12:59,880 --> 00:13:05,790 Inscriptions on it. And these inscriptions, uh, testify. 109 00:13:06,270 --> 00:13:13,260 Or one of them, a gold inscription testifies that it was consecrated by the successive abbots of times long. 110 00:13:14,210 --> 00:13:18,860 This is, of course, a designation that is, uh, posterior. 111 00:13:19,700 --> 00:13:25,940 Uh, from the time of the fourth Abbott. Until we can, uh, be entirely sure about it. 112 00:13:26,300 --> 00:13:34,970 But what we can be sure is that this is an early iconography, with the concert standing to the side of the main image. 113 00:13:36,080 --> 00:13:39,650 Uh, that this is an early, uh, representation. 114 00:13:42,290 --> 00:13:46,370 No. Staying in the tagalong context. 115 00:13:46,430 --> 00:13:59,930 Uh. It allows us to actually reflect on when somebody like becomes more mainstream in depicting depictions and that is, 116 00:14:00,680 --> 00:14:06,990 uh, uncertain tackling, uh portrait but some bovine fathoms. 117 00:14:07,010 --> 00:14:14,390 But thank you. Join uh, the generic kaiju lineage in the corners above the main figure. 118 00:14:15,770 --> 00:14:27,560 Indicating the, the, um, adoption of, you know, additional teachings that go back to these two, uh, figures by the Tagalong school. 119 00:14:28,690 --> 00:14:42,220 Uh, this particular painting. Is commissioned by the Third Eye, but just Tagalongs and Sangin, and probably dates towards the 1270s. 120 00:14:42,580 --> 00:14:55,180 So in in the third quarter of the 13th century, and it's from that period onwards, the assembly is a kind of common feature on tycoon paintings. 121 00:14:55,760 --> 00:14:59,140 I should just, uh, two for the sound. 122 00:15:00,520 --> 00:15:06,139 This is, uh. The depiction of thank you. 123 00:15:06,140 --> 00:15:09,799 I'm poor. That's the one who left, uh, argument. 124 00:15:09,800 --> 00:15:16,280 And after one year of about sheep and found it, we would say, uh, monastery. 125 00:15:17,890 --> 00:15:24,400 Uh, and in this case, we have, uh, pattern books on getting Batman's hamburger switched. 126 00:15:25,180 --> 00:15:31,030 What these paintings all have in common, in terms of the depiction of putting a samurai, 127 00:15:31,030 --> 00:15:36,220 is that he's depicted with a very, uh, when the, uh, lower robe. 128 00:15:37,830 --> 00:15:42,389 Other end a soft head, but we don't actually see that much. 129 00:15:42,390 --> 00:15:48,150 But the sides were switched and, uh, in another painting. 130 00:15:48,810 --> 00:15:57,730 Well, here's the detail. Sorry. So you see the decorated lower dress and the monastic dress above that. 131 00:15:58,900 --> 00:16:05,680 And in another painting, one of my favourites in the give me, uh, in the mosaic. 132 00:16:05,680 --> 00:16:10,320 Give me, uh. Another portrait of Sanjiban. 133 00:16:10,860 --> 00:16:21,480 Uh but most of uh and by Adam Bosanquet uh, essentially associated with uh the immediate teacher again Sanji uh, June. 134 00:16:21,900 --> 00:16:28,680 And so it's again, this connection to, uh, this particular, uh, teacher that uh. 135 00:16:30,490 --> 00:16:42,820 In which a button assembly emerges. So we could essentially use the title paintings to state that by the third quarter of the 13th century, 136 00:16:43,300 --> 00:16:50,140 but some of his teachings have been integrated within the document Calculus school. 137 00:16:52,150 --> 00:16:56,320 In early tackling paintings such as this one of tackling possible. 138 00:16:56,320 --> 00:17:05,440 There's no, uh, support for that, uh, which of course makes one wonder if then, uh, 139 00:17:05,860 --> 00:17:11,770 the gems Joe character painting can actually go back to, uh, to the time of, uh. 140 00:17:12,970 --> 00:17:17,060 Uh. Uh, darling, don't put button for the ship. 141 00:17:17,890 --> 00:17:21,790 What if it came with. 142 00:17:22,120 --> 00:17:32,710 Maybe from outside, from mending most, uh uh uh, place, uh, into the dark, long school at the latest stage. 143 00:17:33,040 --> 00:17:37,540 Uh, the inscription, uh, gives us a notion otherwise. 144 00:17:37,540 --> 00:17:43,000 But I think when, um, doesn't need to take that at face value. 145 00:17:43,480 --> 00:17:47,470 But as I said earlier, stylistically to fairly early painting. 146 00:17:48,100 --> 00:17:55,990 Uh, that's for sure. And I just wouldn't take it as a fixed, uh, date for that. 147 00:17:58,690 --> 00:18:06,969 Interestingly, within the Dragon School, uh, contemporary paintings or contemporaneous paintings of the Dragon School, 148 00:18:06,970 --> 00:18:12,640 we don't have the emergence of Batman Sambo. Uh, there's clearly a different focus. 149 00:18:13,330 --> 00:18:22,840 But, uh, the two monuments make clear that when, uh, tilting the founders to some take, uh. 150 00:18:24,330 --> 00:18:32,970 Declared himself as a follower of the vegan that also by the ampersand is depicted in the earlier two monuments. 151 00:18:33,630 --> 00:18:43,140 So here we have, uh, no depictions of Batman's umbrella, but but, um, the sun is there, but probably in a different function. 152 00:18:43,290 --> 00:18:54,600 Not necessarily as a representative of Chu, but, uh, more as a representative of the the tradition moving from India to Tibet. 153 00:18:55,050 --> 00:18:59,490 Uh, and the, uh, image on the right is on the Manjusri. 154 00:18:59,640 --> 00:19:05,670 Whatever he did for Mars, he does, uh, represented, uh, and where he's single, adopts. 155 00:19:07,930 --> 00:19:15,580 So now we look for the, uh, earliest, uh, some of, uh, depictions in the western Himalayas. 156 00:19:16,240 --> 00:19:20,920 We'll have to essentially, uh. 157 00:19:25,300 --> 00:19:36,280 Go to back to the monastery. And, uh, they're within two of these, uh, children that surround the monasteries. 158 00:19:36,400 --> 00:19:39,880 Uh, paintings are found that relate to this, um, Buddha, 159 00:19:40,270 --> 00:19:49,540 the first example of which I think it's actually online since many years on my, uh, website as a picture gallery. 160 00:19:50,620 --> 00:19:54,070 Uh, the second one, uh, apparently never put up. 161 00:19:55,120 --> 00:20:01,899 Uh, they're extremely fragmentary. They have, uh, this is the first example. 162 00:20:01,900 --> 00:20:05,650 It has a destructive Monday on the main wall. 163 00:20:06,730 --> 00:20:10,959 It had the face to this in. 164 00:20:10,960 --> 00:20:14,030 Yeah boom on the sidewall. 165 00:20:14,050 --> 00:20:17,620 So probably referencing the 42 peaceful deities. 166 00:20:18,100 --> 00:20:23,690 But now, uh. In full representations and on. 167 00:20:23,750 --> 00:20:32,810 On the, uh, right world is the, uh, depiction of Thutmose, of Baba, flanked by different cedars. 168 00:20:33,470 --> 00:20:38,030 And so here you have at least six left and right. 169 00:20:38,060 --> 00:20:43,790 I think it's eight altogether. They don't seem to be his different forms. 170 00:20:43,880 --> 00:20:49,270 Uh, but more uh. Just other Indian cities. 171 00:20:49,600 --> 00:21:00,850 And so. But to me this indicates is that he's and this to this being in the kind of raw as I see the as some of the, the uh, takes uh, 172 00:21:00,850 --> 00:21:08,170 seem to indicate as well what we also have there is some additional deities and among them, 173 00:21:08,770 --> 00:21:19,120 uh, also uh, a representation of Aquileia, uh, with uh, very nice, uh, but of these, uh. 174 00:21:21,350 --> 00:21:25,310 As you can see, these paintings are extremely fragmentary. 175 00:21:25,340 --> 00:21:29,570 They are in the children and they were essentially then closed up. 176 00:21:29,750 --> 00:21:33,350 The same is true for the second example. 177 00:21:33,920 --> 00:21:41,510 So these are photos from the early 90s, which I first never wanted to publish because it's not. 178 00:21:41,870 --> 00:21:46,310 Yeah, they are not really supposed to be accessible anyway. 179 00:21:46,910 --> 00:21:51,710 But I think they're just very important evidence that they should. 180 00:21:52,250 --> 00:21:57,860 And you'll see here that between, uh, 94 and 96 that Jordan was covered up. 181 00:21:58,760 --> 00:22:04,310 But again, it has a small chamber inside. So, Kim, on the on the main wall. 182 00:22:05,840 --> 00:22:13,160 Uh, clearly then in a different style than the previous one, but still in the early one. 183 00:22:14,850 --> 00:22:22,050 Uh, from the 13th century. It has now the full assembly of the 42 peaceful deities. 184 00:22:22,830 --> 00:22:31,649 Um. Uh, the left side wall. And on the right side wall, it again has buttons, hamburger buns, cookie layers. 185 00:22:31,650 --> 00:22:39,200 So very, very similar iconography, uh, to the previous monument, but no, uh. 186 00:22:40,740 --> 00:22:45,720 With a different set of side figures left and right to assemble. 187 00:22:46,410 --> 00:22:51,959 I don't really have better pictures, but I assume here that it's not. 188 00:22:51,960 --> 00:23:01,200 Just see the depictions. It may well be that these are the different forms, but maybe as kind of in a narrative form, 189 00:23:01,680 --> 00:23:05,700 uh, relating to the life of some of that is depicted here. 190 00:23:06,660 --> 00:23:10,770 Uh, this would be a thing that one could study. 191 00:23:11,310 --> 00:23:17,920 Equally worth of study would be the relationship to the protective deities above the door. 192 00:23:18,570 --> 00:23:28,680 Uh, the, uh, uh, seven, uh, goddesses essentially riding different animals that are represented there. 193 00:23:29,130 --> 00:23:36,990 And, uh, we see those as a prominent feature in all these, uh, but some other paintings that, uh. 194 00:23:38,280 --> 00:23:48,750 I shall lead on as well. And so this conversion of goddesses seems to be an important, uh, topic in the early monuments. 195 00:23:52,290 --> 00:24:04,440 So to me, these, uh, the earliest paintings, uh, the that I know of and they have certain characteristics, uh, that I now want to focus on. 196 00:24:05,250 --> 00:24:10,850 Uh, but it's clear from the outset is the feather in the hat is the, uh, 197 00:24:11,140 --> 00:24:19,860 flanked by ribbons in different colours, and it's clearly a lotus hat, but it is what I would call a soft hat. 198 00:24:21,210 --> 00:24:26,220 It's, uh, soft, rounded, uh, as it is depicted. 199 00:24:27,060 --> 00:24:30,390 But, uh, some rubber also has long earlobes. 200 00:24:30,780 --> 00:24:44,940 And remarkably, in all the early depictions, uh, a secular coat that is usually very much decorated and a monastic robe wrapped around that. 201 00:24:45,270 --> 00:24:49,559 And so to show these to different, uh, layers. 202 00:24:49,560 --> 00:24:57,060 So it's actually just a two layer dress, uh, that we have represented in those, uh, depictions. 203 00:24:59,000 --> 00:25:06,260 Other early examples that we could compare to, uh, essentially off of variations on the theme. 204 00:25:06,980 --> 00:25:11,060 Uh, very interesting. One is in the museum in Korea. 205 00:25:12,260 --> 00:25:16,970 It's a stone carving, said, but some other image. 206 00:25:17,630 --> 00:25:27,440 But I'm not entirely sure if they were, uh, uh, regional to the image and or if they did. 207 00:25:27,890 --> 00:25:31,670 But in any case, it's still an old, uh, representation. 208 00:25:32,450 --> 00:25:40,640 But I think one can see here clearly that the niche had to be expanded to fit them in, uh, especially in the upper right corner. 209 00:25:42,620 --> 00:25:52,160 If we look at Sam over here, the softness of the hips and the, uh, the folds, uh, clearly, uh, indicated. 210 00:25:52,790 --> 00:25:58,010 And what's more unusual here is that the right shoulder is also covered by the rope. 211 00:26:00,640 --> 00:26:04,990 Will then move back to Ladakh. To that end, example in Bangla. 212 00:26:05,350 --> 00:26:15,040 Uh, that. Is very difficult to photograph because it's relatively high up on the wall in the nets were the main image 213 00:26:15,280 --> 00:26:22,720 set in that niche is extremely important because I think it's only the topics that are represented there. 214 00:26:23,800 --> 00:26:30,250 And, uh, there. We have one very prominent image of some of us now in. 215 00:26:31,380 --> 00:26:36,270 Uh, both layers of the robes. Uh, richly ornamented. 216 00:26:37,480 --> 00:26:47,770 And we have the representation of the forms of products on the left and right, as well as his consorts. 217 00:26:49,050 --> 00:26:54,500 Uh. In a fairly unusual early form. 218 00:26:54,860 --> 00:27:00,400 One detail I want to point out is, uh, 22 actually seated on the deck. 219 00:27:00,420 --> 00:27:04,490 Uh. Uh, you know, on the the rightmost picture. 220 00:27:07,490 --> 00:27:16,490 Another early example, I think that, uh, deserves notice is from the cult's collection and was acquired in Transco, 221 00:27:17,060 --> 00:27:22,340 uh, at Casa and is clearly a legal representation as well. 222 00:27:23,060 --> 00:27:31,220 It has similar elements. Uh, then the bundle of paintings, also with the storage at all, seated on the tiger, 223 00:27:31,730 --> 00:27:36,530 but not entirely clear to me how it works with the manifestations. 224 00:27:37,220 --> 00:27:41,030 Uh, and I think I miss, uh, Montara. 225 00:27:41,030 --> 00:27:51,440 Well, on this particular painting, uh, but the assets may be represented, uh, the one on the lower figure on the left here. 226 00:27:52,400 --> 00:27:56,500 Uh. But it's. I'm not entirely sure. 227 00:27:56,500 --> 00:28:00,670 But that would again be worth a detailed study. 228 00:28:01,300 --> 00:28:11,410 But we also have, uh, similar to Van La is that I agree, is underneath, uh, with his own assembly, uh, in this painting. 229 00:28:11,410 --> 00:28:21,069 And if we go back to the image of, uh, but assemble above himself again, it's a rather soft head, but now very elongated. 230 00:28:21,070 --> 00:28:27,690 It goes all the way down to the earrings. And, uh, a baton drop underneath. 231 00:28:27,900 --> 00:28:37,720 Uh, but the right shoulder is also covered, and that becomes a kind of standard representation in some of the early Latakia monuments. 232 00:28:37,740 --> 00:28:42,870 And here we have the middle floor of the, uh, from. 233 00:28:44,440 --> 00:28:55,320 And that's the beauty. Uh, that also, uh, abutments, um, within that form, uh, with those, you know, the emphasis of the lower rope. 234 00:28:55,330 --> 00:29:01,510 But we see that in the later depictions that one of meditation and the lower rope disappears. 235 00:29:02,200 --> 00:29:13,150 Yeah. And that's essentially, well, for me, this one fits in good to an imitation of the lower rope has disappeared with the the. 236 00:29:14,490 --> 00:29:19,320 Uh, that, uh, goes far down the side of the head. 237 00:29:20,070 --> 00:29:27,150 But also other stylistic characteristics of this representation makes it relatively late. 238 00:29:27,720 --> 00:29:37,709 Uh, of particular importance in that regard is, uh, one of mentation of the lotus petals, uh, for example, and, uh, 239 00:29:37,710 --> 00:29:46,350 the lotus columns more broadly, the that's come from a vase that supports the bottom assembly image in this case. 240 00:29:47,220 --> 00:29:51,480 And so I wouldn't count that among the earliest, uh, representations. 241 00:29:51,480 --> 00:29:54,840 For me, it's rather 14th century representations. 242 00:29:56,230 --> 00:30:08,320 Other early letter representations are interesting because the related relate of some of to long life and also depict is, 243 00:30:08,350 --> 00:30:15,270 uh, the white form of armidale's uh, with uh, directly with fragments, um, look like above. 244 00:30:15,280 --> 00:30:18,280 So here we have on the left side. 245 00:30:19,350 --> 00:30:27,540 Uh, Mateo's, uh, with that most, um, of, uh, represented immediately above his head and on the right side. 246 00:30:27,540 --> 00:30:32,400 But my son Bobo, uh, surrounded by the eight manifestations. 247 00:30:36,100 --> 00:30:49,000 And uh, in kanji we have, uh, a similar association with a mateos that at the same time probably relates to the duality potential than the tantra. 248 00:30:49,840 --> 00:30:57,940 Uh, and but some of the ideas here now in the three layered dress and the outermost layer is, 249 00:30:57,940 --> 00:31:06,520 interestingly, the same secular code that the king bears in the representations of the region and time. 250 00:31:07,150 --> 00:31:20,230 And so quite the, uh. A different form of, uh, representation of the outer robe with the sleeves, the empty sleeves, uh, hanging down to the sides. 251 00:31:20,890 --> 00:31:25,640 That is, of course, a characteristic that we also have in this tank. 252 00:31:25,660 --> 00:31:30,520 Uh, uh, from a private collection that is on the hub. 253 00:31:31,210 --> 00:31:40,020 Again, we have the soft head when it, uh, lower robe, monastic robe above that. 254 00:31:40,030 --> 00:31:49,330 And then essentially a code, the secular code that covers the entire, uh, body of the figure on the outside. 255 00:31:49,780 --> 00:31:55,540 So quite interesting. Uh, variations, uh, in this early representations. 256 00:31:57,850 --> 00:32:08,620 And of course, it has this fantastic lotus head. Uh, that drop, I think, used in one of his publications and is surrounded by darkness. 257 00:32:12,730 --> 00:32:19,450 If you'll now move to Mustang. Uh. But Mr. Mobile first doesn't appear. 258 00:32:20,290 --> 00:32:24,370 In the earliest monuments, again, like in the western Himalayas. 259 00:32:24,790 --> 00:32:30,309 I think the earliest representation is found within century onwards. 260 00:32:30,310 --> 00:32:33,370 And the, uh. 261 00:32:34,520 --> 00:32:44,090 Nam gil, uh. Representation in the sutra collection is probably the earliest I have, or it is the earliest that I've found so far. 262 00:32:45,020 --> 00:32:52,520 Its depiction, again, has this, uh, soft lotus head, uh, and. 263 00:32:53,820 --> 00:33:07,280 Uh, the cape on the outside. But, uh, in addition, uh, to the, uh, Indian monastic robe, he is now a Tibetan vest and sleeve for this list. 264 00:33:07,820 --> 00:33:16,980 Underneath, interestingly, is the location of this, uh, particular representation in the overall program of the manuscript. 265 00:33:17,000 --> 00:33:27,140 These are two volumes, and but most of the occurs in one of the last volumes with the protective deities and not, you know, 266 00:33:27,320 --> 00:33:35,630 the Buddhist Buddhist, that those are represented and so clearly in a different status within, uh, the overall pantheon. 267 00:33:36,290 --> 00:33:47,810 And even by the time with the Muslim kingdom, when the temple was filled in the second quarter of the 15th century, but most of it plays a minor role. 268 00:33:48,380 --> 00:34:00,170 But there's a major difference between this set and that before, namely, it became a hard hat, a head that has a canonical shape and, 269 00:34:00,170 --> 00:34:10,190 uh, relatively steady rim, uh, going around, uh, the head, uh, here painted in a somewhat awkward fashion. 270 00:34:11,270 --> 00:34:19,070 But it is this set that we find in some of the earliest bronze images that I documented in Boston. 271 00:34:19,970 --> 00:34:25,040 Uh, very interesting is this one. It's clearly of very high quality. 272 00:34:25,610 --> 00:34:29,600 Probably dates to the 15th century. Uh. 273 00:34:31,630 --> 00:34:34,360 And, uh, has this, uh. 274 00:34:36,420 --> 00:34:49,440 Peculiar hat and has its three layered dress, but the lower, uh, secular robe is now only visible, uh, at the sleeve or through the lower sleeves, 275 00:34:49,920 --> 00:34:58,800 uh, otherwise not, uh, visible anymore, because essentially it's covered up, uh, by the rest of the dress and, uh. 276 00:35:00,070 --> 00:35:06,460 It has the iconic hat, the, the, the hat rim, so to speak, of that hat. 277 00:35:07,150 --> 00:35:14,380 And in this case, uh, even the, um, eyes, the red of the eyes is inlaid in copper. 278 00:35:15,010 --> 00:35:26,980 So it's I think what this image shows is that the level of ownership is suddenly jumped in terms of, of, uh, quality that is placed into that image. 279 00:35:27,880 --> 00:35:36,580 And from the same time, we also have, uh, teacher representations that, uh, uh, clearly modelled on Batman Sambo. 280 00:35:36,610 --> 00:35:45,040 But rather than being representations of Sambo himself, this one is an inscribed, uh. 281 00:35:46,760 --> 00:35:56,600 And probably represent animate teacher with elements of the secular dress, especially the way the back is modelled. 282 00:35:57,320 --> 00:36:06,770 Uh, the directly compared to lambda lineages of the or lambda representations of the uh uh 15th century, 283 00:36:06,770 --> 00:36:11,930 and can be dated that way, even though the pedestal is somewhat awkward. 284 00:36:13,190 --> 00:36:23,219 And. This one has the characteristic early inlay work in the dress and with boys, of course. 285 00:36:23,220 --> 00:36:29,310 Here is again this Kornegay had with the hard trim, uh, going all the way around. 286 00:36:30,240 --> 00:36:38,930 Um. This one is interesting because it does actually have an inscription, but I'm not sure what it refers to. 287 00:36:39,440 --> 00:36:45,910 Uh, it's names added to as, uh, the mud tomb. 288 00:36:46,170 --> 00:36:58,940 She again suggests it up kilts and probably, uh, but I'm not sure who, uh, could have been that person at that time. 289 00:37:02,220 --> 00:37:13,710 Later representations was still a fairly early representation in Clay's, this one from the monastery, with some restoration to the hands. 290 00:37:14,580 --> 00:37:21,100 Uh. That again shows this three layered dress and the conical hat. 291 00:37:21,760 --> 00:37:37,480 Uh, here a little bit, uh. Distinct, uh, but in some cases, they're clearly local productions and very, very difficult to attribute on a date. 292 00:37:38,290 --> 00:37:47,769 Uh, what those have in common now, from essentially this image onwards is that they have this tantric cape on the outside, 293 00:37:47,770 --> 00:37:51,460 the two cape or crossed magic cape. 294 00:37:51,880 --> 00:37:54,920 And in this particular representation, what was it? 295 00:37:54,940 --> 00:38:03,070 What is interesting is that on the front side, it's actually on the lower rope and on the backside it's on the cape. 296 00:38:03,430 --> 00:38:08,200 So it's it's an interesting way of, uh, representing it. 297 00:38:12,760 --> 00:38:19,360 So then we'll move on to a few for the number of, uh, early representations. 298 00:38:20,080 --> 00:38:30,160 Uh. Of the first of which still shows the earlier, I think, two layered dress with the ornate lower rope. 299 00:38:31,000 --> 00:38:36,730 And that's, uh, on this painting of Guru Dark or that is in the Rubin Museum of Art. 300 00:38:37,450 --> 00:38:45,400 And so it may actually still be more like early 16th or maybe even late 14th century. 301 00:38:46,150 --> 00:38:51,400 It, uh, also shows, uh, the manifestations on top. 302 00:38:52,520 --> 00:38:56,750 With uh, 22 know without, uh, the tiger. 303 00:38:57,350 --> 00:39:00,800 Uh, Vicky and then you have, uh. 304 00:39:02,840 --> 00:39:11,210 This wonderful painting at the V, and then, uh, but with that Mr. Hamburger surrounded by his disciples. 305 00:39:12,320 --> 00:39:18,260 I did that to the 15th century rather than the 14th, as the museum currently does. 306 00:39:18,950 --> 00:39:30,980 Uh, simply, uh, already on the basis of the very complex, uh, decorated robes that is much more similar to the, uh, representations. 307 00:39:32,060 --> 00:39:37,930 Uh, unusual about it is that the head, of course, is here, uh, stretched out. 308 00:39:37,940 --> 00:39:42,470 It's hanging down the the side. Uh, uh, it's. 309 00:39:43,730 --> 00:39:50,120 They also, would that need to be soft? Uh, another interesting element about it is. 310 00:39:51,230 --> 00:39:57,190 Uh, the tiger skin that is visible on the rope and, uh, 311 00:39:57,200 --> 00:40:07,280 that he holds both face and skullcap together and that these are the attributes to do come to old to the side. 312 00:40:08,460 --> 00:40:14,310 Um, as offerings. So there's a kind of parallelism, uh, going on here. 313 00:40:14,580 --> 00:40:18,870 And that is also the case with this particular representation. 314 00:40:19,740 --> 00:40:25,170 Uh, again, the tiger skin at the lower rope and, uh. 315 00:40:27,280 --> 00:40:36,400 The Duke contoured holding base and the skullcap, which joined in the hand of Bud Mazama by himself. 316 00:40:37,030 --> 00:40:44,860 This particular painting is interesting because it the candy comes from a tagalong context, but it hasn't been included in the study. 317 00:40:45,400 --> 00:40:49,750 The reason study the 2010 case he has published. 318 00:40:50,320 --> 00:41:00,700 But the yellow hatted uh uh teachers, uh, flanking the head of Batman above a clearly point to attack from context. 319 00:41:03,090 --> 00:41:06,510 So that was essentially my survey. 320 00:41:07,140 --> 00:41:14,430 It's relatively clear from that that the earliest depictions of that movie himself, uh, 321 00:41:15,390 --> 00:41:20,820 come to the fore somewhere in the maybe in the early 13th century, 322 00:41:20,820 --> 00:41:29,010 with kind of more representations of, of, uh, him, uh, towards the late 13th century. 323 00:41:30,410 --> 00:41:41,510 That he is. The emergence of his depiction essentially parallels the emergence of depictions of the highest tantric deities in sexual embrace. 324 00:41:42,230 --> 00:41:46,280 Uh. That's probably not accidental. 325 00:41:47,060 --> 00:41:53,000 And that his stress becomes, uh, increasingly complex over times. 326 00:41:53,720 --> 00:42:00,430 But the, uh, a lot of very since within the early depictions and, uh, 327 00:42:00,440 --> 00:42:10,760 early depictions also seem to be specific enough to that there's a high potential that they can be associated with particular texts at the time. 328 00:42:13,380 --> 00:42:13,890 Thank you.