Buddhist steles are typically large, stone carvings meant to act as markers in prominent locations, such as temples, crossroads, or other Buddhist sites, in order to promote Buddhism. This stele in particular, entitled Shakyamuni and Prabhutaratna, is carved stone, standing 19.7” high. The work was created in China during the Eastern Wei period, sometime around 500 CE, and features indications of the late 5th-early 6th century such as the two seated buddhas and the dense robes worn by the buddhas. For it’s age, the stele is in respectable condition. All of the figures can be discerned from one another and the only obvious wear is around the edges of the stele, predominately on the left hand side. This wear could be from the object being transported from one place to another throughout its history, or from followers touching the piece while admiring it. The piece itself displays two Buddhas, seated next to each other, two bodhisattvas on either side of the Buddhas, apsaras across the top of the stele, along with four monks and two lions adorning the bottom. In this stele, the...
Guanyin (Bodhisattva) (See Fig. 1 in Appendix) is an artefact, with Object Number of 2400, in the Honolulu Museum of Art. The medium, or material, of this sculpture of Guanyin is painted wood, and traces of pigment can still be seen on the sculpture. Its height is approximately 67 inches, or 170.2 centimeters. The origin of this sculpture is China, Northern Song (960-1126) or Tangut Xia (1038-1227). According to the museum, this sculptural art piece was purchased, or acquired, in 1927 from a renowned collection of Matsukata Kojiro, who passed away in 1950.
I arrived at the Hsi Lai Temple in the city of Hacienda Heights around 3:00 p.m. on March 7, 2014. Although I am Chinese, I have never been to this temple before because my family does not practice Buddhism. This is my first time collecting data about the His Lai Temple. This method is referred to as participant-observation which is, “the anthropological method of collecting data by living with another people, learning their language, and understanding their culture” (Arenson and Miller-Thayer 521). The temple is built on a hill top. After driving up the long hill into the parking lot, I found that before entering the temple, I walked up many stairs. In the brochure For Guang Shan Hsi Lai Temple, it said that the name Hsi Lai stands for “coming to the West”. The temple, which was founded by Venerable Master Hsing Yun, signifies the dedication of Taiwan’s largest Buddhist organizations called the Fo Guang Shan. It took ten years to build the temple and was completed in 1988. This $30 million Temple on 15 acres of land was financed by donations from Buddhist devotees from around the worlds.
Rathnasambhava, the Transcendent Buddha of the South. Tibet, 13th century C.E. Mineral pigments on cotton cloth, height 361/2”. Los Angeles County Museum of Art.
I learned about many significant artwork and artist in this class. This class provided me with a better understanding of the history of the world Art, but also helped me understand the development of art style. However, among all of these precious pieces of artwork, there are two special ones that caught my attention: The Chinese Qin Terracotta Warriors and The Haniwa. Each of them represents the artist’s stylistic characteristics and cultural context. Although they represented different art of rulers, historical values, and scenes, there were visible similarities.
Yu, Han. “Memorial on Buddhism”. Making of the Modern World 12: Classical & Medieval Tradition. Trans. Richard F. Burton. Ed. Janet Smarr. La Jolla: University Readers, 2012. 111-112. Print.
Walking into the Hall of the Buddhas, there was a sense of peace and guidance lingering inside me. The seated Bodhisattva, of the Northern Wei dynasty (386-534), CA.480, from the Yungang, Cave xv, Shani Province, made of sandstone, guarded the entrance. At first, I thought it was a time to be disciplined, but the transcending smile from the statue was a delicate fixed gesture that offered a feeling of welcome. It was not a place to confess your wrongdoings; neither was it a place for me to say, “Buddha I have sinned.” It was a room to purify the mind, the mind that we take for granted without giving it harmony. There was a large mural decorating the main wall called “The Paradise of Bhaishajyaguru”(916-1125). I sat down wandering if the artist of the portrait knew that his work would one day be shared on this side of the world, in my time. Much like Jesus Christ and his followers, the mural is a painting of healers and saviors. It was a large figure of the Buddha of medicine, (Bhaishajyaquru) surrounded by followers of Bodhisattvas, Avalokiteshvara, and Mahosthamaprapta with twelve guardian generals who have pledged to disseminate the Buddha’s teaching (Tradition of Liao 916-1125, Metropolitan Museum wall plaque).
The lotus flowers surround Buddha and he also is sitting on a giant one. They are symbols that the Buddha is awakened almost as a sign of rebirth. The lotus flowers meaning in Buddhism means rising above everything and achieve enlightenment. There are lotus flowers that are not yet open representing that not all are yet enlightened and the lotuses that are fully bloomed representing full-enlightenment and self-awareness. Buddha sits in front of the Bodhi tree which literally means awakening or enlightenment. Behind the tree is a full moon and in Buddhism has a great significance. The Buddha was born on a full moon day and his enlightenment was also during a full moon. The Buddha also has earth touching mudra. Mudra is the religious hand gestures and earth touching is “calling the earth to witness”. These concepts go back to the Four Noble Truths. They are the truth of suffering, the truth of the cause of suffering, the truth of the end of suffering, and the truth of the path that leads to the end of suffering. The fist noble truth is represented by the temptresses and the flaming arrows sent from Mara. After the temptresses did not seduce Buddha Mara sent flaming arrows from all directions towards the Buddha representing that all of life’s sufferings. This artwork shows the second noble truth by Buddha avoiding the temptresses that Mara sent and in this way Buddha avoided having cravings or desires. By not submitting to those desires and cravings Buddha realized that this is the ending all suffering is to remove all desire, ill will and ignorance therefore completing the third noble truth. The fourth noble truth is represented by the weight of the Buddha in the artwork showing Buddha not overweight and not starving but in the middle showing him living The Middle Path. When artists get to work responding and expressing, whether or not also to urge a point,
quarters in a wing of the royal palace near the Temple of Solomon. It is
Edwardes, Michael. Ed. A Life of the Buddha - From a Burmese Manuscript. The Folio Society, London; 1959
The Marble Grave Stele is a horizontal piece that was embedded in a larger piece of marble. The inscriptions of the names of who died have long been lost. Thus, we must interpret for ourselves what the full meaning of the piece is. The artist of the piece is unknown, but it was constructed in Greece in around 360 B.C. during the Classical Era and stands at 171.1 centimeters in height. Its original location, as its name suggests, was at a gravesite; currently, it is located in New York City at the Metropolitan Museum of Art. The Stele was carved from marble. Overall, it is in good condition; however, the body of the woman on the left is missing with only her head surviving. Its stone frame in which it was set is also missing. This frame more than lik...
Furthermore, the position of the legs has one on the lion and the other leg that rests on the pedestal. This can mean one leg being forced to stay in this type of conformity while the other wants to walk towards something that enables it some type of freedom. In fact, “…, the raised right and pendant lower leg are often found in representations of the Bodhisattva Alalokiteshvara, who takes the well-known Water Moon form, in China the most popular manifestation of this bo...
In Ancient Egypt, stelas are either stone or wooden slabs used as a means of presenting a monument, usually for funerary purposes. They were also used as markers between territories. Stelas usually feature some sort of decoration and are carved in relief, either raised or sunken. Paint also was incorporated in some of these stelas and often featured hieroglyphics detailing the scene. In Egypt these stelas were primarily used as funerary ornaments, very much resembling tombstones. Looking from the first dynasty on, stelas changed throughout the dynasties in Egypt including their shapes, kind of decorations, and their inscriptions. Initially used as tombstones, these stelas were placed outside of the tombs to name the tomb owner and acted as a marker for offerings. Stelas were also used as a way of portraying gods and used for prayer purposes. We also see stelas used as a way of commemorating conquests. For my paper I will be looking specifically at the use of stelas for funerary purposes and how they changed throughout the dynasties.
"Heilbrunn Timeline of Art History." Altarpiece Dedicated to Buddha Maitreya (Mile) [China] (38.158.1a-n). N.p., n.d. Web. 15 May 2014.
The works titled; Victory Stele of Naram-Sin, Akkadian, 2250 BC and Stele of Hammurabi, babylonia, 1780 BC are both steles, which are large carved slabs of stone used to commemorate historical events or in same cases mark graves depending on the culture. Both works have many stylistic characteristics which were typical of mesopotamian art. They both utilized techniques such as the combined pose as well as hierarchy of scale. They both also rebuke certain classic mesopotamian stylistic choices. The Victory stele of Naram-Sin, for example, has one of the first landscapes in the history of art, and both share a lack of registers. Registers are a storytelling format using lines to separate different parts of a relief, painting etc.
Tibetan thanka[1] paintings are a wonderful example of the interconnectedness of religion and art. These images are “not meant to be the object of simple idolatry” (Jackson 11), but rather take on a more interactive role, which can be applied to nearly every facet of traditional Tibetan life. Tibetan Buddhism pervades all aspects of the creation and use of thanka paintings—in the training and requirements of the artists who create the paintings, in the physical creative process itself, in the iconography used, and in all the painting’s multiple functions. Tibetan thanka paintings, throughout their entire lifespan—from concept to consecrated image—help devotional religious activity for Tibetan Buddhism[2].