国立情報学研究所 - ディジタル・シルクロード・プロジェクト
『東洋文庫所蔵』貴重書デジタルアーカイブ

Bodhi-
sattva-like
figure.

fails to show more than the barest outlines, and these, too, only above the narrow waist. The
head had practically lost all modelling and shading over the pink oval which marks its position.
Traces of a nimbus remained. Below the neck there was shown a broad carcanet-like band, in
red enriched with jewels and of a type common in both pictorial and sculptural representations of
Bodhisattvas since the Gandhāra period of Buddhist art. A closely fitting under-robe of light
yellow covered breast and right arm. A dark red garment was visible from above the waist down
to about the level of the knees. From the left shoulder there descended a cloak-like upper garment
of brownish purple. Lower down, about the left knee, yellow folds were visible, probably belong-
ing to the under-robe. Everything below had disappeared owing to the plaster having broken off.
Over the right shoulder traces appeared of another head with an oval band below the neck. The
colour scheme in the dress of the figure above described and in what remained on the wall at the
back of the passage i distinctly differed from the somewhat crude colouring in the two friezes
on wall β.

Remains of
paintings
behind
passage
Gha. i.

The wall at the back of the passage i, over 4 feet thick, retained small portions of its original
painted plaster surface both above and on either side of the arched doorway, δ, seen on the left
in Fig. 467. As this surface is flush with that which bears the fresco last described on wall β, it
is certain that the mural decoration on both sides of the corner is coeval. From the fact that the
painted plaster survives only from about a foot above the arch it may safely be concluded that the
doorway was opened later. As this doorway, 4′ 3″ wide, does not lie in the centre line of the later
vaulted passage, it is probable that it was opened some time before this passage was built. The
painted surface to the right of the doorway had suffered too badly from moisture and the mud
deposit of white ants for any connected design to be recognizable there. Above the arch I could
trace only indications of richly decorated dresses in two places and of a rayed nimbus in red.
Farther to the left on the same back wall, the SE. wall of the later vaulted passage built against it
had offered some protection. When this later wall was removed remains of painted plaster came to
light over a width of about 3 feet. The workings of white ants had defaced much of the surface.
But to the right there survived portions of a figure about life-size, dressed in a purplish robe,
apparently offering a bowl to some figure on the left. Below the badly broken head appeared a broad
jewelled necklace. Of the figure to the left only the folded edge of a similarly coloured robe could
be made out.

Structural
additions
and
changes.

It was of some interest to note that the ends of both the older walls β and γ, where they are
now covered by the adjoining front wall of the large battlemented gateway, were faced with white
plaster. This clearly shows that the apartment of which these walls formed the NW. side had been
in existence before this gateway was built, and for a time long enough to necessitate the repairs
which the addition of the outer wall β indicates. How far this original apartment extended on the
SW. beyond the arched doorway subsequently cut through its wall there, it is not possible to
ascertain. But it deserves notice that this wall continues for about 24 feet beyond the doorway.

Indications
of Buddhist
worship.

Judging from the character of the paintings on both the walls β and γ it appears to me probable
that the cella, hall, or passage which stood originally in the position partly occupied by the later
structure i was connected with some place of Buddhist worship. That these mural paintings are
of an earlier date than the Muhammadan conquest about the middle of the seventh century may also
be assumed on general grounds, though with some reservation in the case of the 'Rustam fresco',
which in view of the position occupied by its deified hero in national epic tradition might well
have been tolerated even by zealous converts to Islām as of a secular nature. That Buddhism had
during Sasanian times and probably before them possessed a footing in Eastern Irān is not subject
to any doubt. How far westwards exactly its influence extended is a question which only future