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『東洋文庫所蔵』貴重書デジタルアーカイブ
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| 0211 |
Serindia : vol.3 |
| セリンディア : vol.3 |
引用情報
OCR読み取り結果
The pilgrim I-tsing, after telling the pious legend which accounted for the ogress' conver- Representa-
sion by Buddha and their subsequent worship, informs us that 'the image of Hāriti is found tion of god-
either in the porch or in a corner of the dining-hall of all Indian monasteries, depicting her as dess Hāriti.
holding a babe in her arms, and round her knees three or five children'.⁵ It is thus that we
find the goddess represented by the side of the entrance to the shrine. One of the children
around her embraces her left breast; three others bestride her shoulders and right forearm,
while the fifth, a boy, is seen dancing by her right side. Besides these figures seen in the panel
there could be faintly distinguished, on the almost completely abraded surface below by the left
leg, two little figures in tight-fitting dress gambolling about, while near her right foot a small
naked boy seemed to be warding off a blow struck probably by another little figure completely
effaced. It is curious to observe that exactly the same number of Hāriti's children which our
fresco appears to have shown is found also in the Turfān linen painting, which otherwise differs
greatly in composition and style.
Apart from its iconographic significance, this painting of the deified 'demon mother of the Features of
children' presents also other points of interest. In her short rounded 'moon face', combining goddess'
matron-like sadness and sweetness in its dreamy expression, it is impossible not to recognize the face.
influence of a Persian type of beauty. But it is far less strongly marked here than in the faces of
the princess and her attendants in the painted panel from Dandān-oilik, representing the legend of
the origin of sericulture at Khotan,⁶ or in the faces of Vessantara's queen and of the girls in the
dado at the Mirān temple M. v.⁷ The symmetric love-locks of these figures appear, however, here
too, as do also the strings of pearls in the hair. In strange contrast with these quasi-Western
features are the frightfully distended lobes of the ears and the strongly marked folds of the neck,
which M. Foucher calls 'classic in India'. Among the details of the elaborate dress⁸ it may suffice
to mention the resemblance of the short-sleeved close-fitting jacket to that worn by the Princess in
the Dandān-oilik panel just referred to.
The wall on the opposite side of the entrance was found, unfortunately, broken. As M. Foucher
has justly pointed out, 'we should have expected to see there the genius of riches, the usual counter-
part of the goddess of children'. This 'genius with the golden bag', whom I-tsing's above-quoted
account mentions as usually found seated at the porch of monasteries in India, and whose identity
with Kuvera, the god of wealth, has long ago been established, is often found represented side by
side with Hāriti in Gandhāra relievos.⁹ His conjunction with her would have been particularly
appropriate at a shrine of ancient Khotan; for we know that Kuvera in his aspect as the 'guardian
king of the North', or Vaiśravaṇa, was of old particularly worshipped at Khotan as the ancestor of
the royal race and the protecting divinity of the country.¹⁰
The excavation of the shrine F. XII, which completed my work at the site, was rewarded also by Find of
a manuscript find of value. The initial clearing along the south-east wall brought to light over half Sanskrit
a dozen fragments of Pothi leaves in Central-Asian Upright Gupta script and in Sanskrit, and later Pothi.
I had the satisfaction of extracting myself, from the sand near the low platform once bearing the
images on the north-west side, an excellently preserved packet comprising 33 complete folios of a
Sanskrit text. The leaves, measuring about 14 by 4½ inches with a string-hole at about one-third of
their length, stuck close together, but could subsequently be separated without damage at the British
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553
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573
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593
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613
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633
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653
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671
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