Page 22 - Bonhams Auction Images of Devotion Oct. 2 2018
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As a deity who affects childbirth and childrearing, Hariti’s popularity   作為生育之神,訶梨帝母的朝拜流傳到王舍城以外。一位學者提出
           spread far beyond her origins in Rajagrha. One scholar suggested this   這與二世紀時從羅馬帝國沿著絲綢之路一路橫掃的天花流感或是類
           coincided with a pandemic of smallpox or similar disease sweeping   似的疾病有時間性的吻合。Bellemare提供了學術調查其中討論了為
           from the Roman Empire across the Silk Road in 2nd century CE.   何一位當地神祇會在犍陀羅及其他地區成為一位最重要的佛母(參
           Bellemare provides a survey of scholarship discussing reasons for why   見Bellemare,”Hariti Domesticated”,《Orientations》,卷45,7
           a local spirit-deity came to be the most important female Buddhist   號,2014年10月,頁82-89)。
           goddess in Gandhara and beyond (Bellemare, “Hariti Domesticated”,
           in Orientations, vol.45, no.7, October 2014, pp.82-89).    到五世紀時對訶梨帝母的朝拜在犍陀羅消失無蹤,但對她的信仰在中
                                                             國到宋代都還盛行(謝明良,”鬼子母在中國 - 從考古資料探索其圖像
           Whereas she all but vanished from Gandhara by the 5th-century,   的起源與變遷”,國立臺灣大學美術史研究集刊,卷27,2009年,頁
           Hariti’s worship remained popular in China until the Song dynasty   107-40)。訶梨帝母在斯瓦特山谷被7-9世紀的度母銅像所取代,但她
           (Ming-liang, “A Study of the Origin and Development of the   在中國書畫手卷直到清代(1644-1911)都還是常見的題材,她的圖
           Representation of Hariti in the Chinese Tradition”, in Taida Journal of   像被知名畫家張勝溫(1163-89)及仇英(1494-1552)詮釋描繪。
           Art History, vol.27, 2009, pp.107-40). While replaced by Tara among
           the 7th- to 9th-century bronzes of Swat Valley, Hariti remained a   這件訶梨帝母雕像也體現了由中東經絲路所帶來的跨文化交流。在
           common subject of Chinese painted handscrolls up until the Qing   類似大型雕塑中,這件雕像最類似知名的史克-德利(Sheikh Dheri)
           Dynasty (1644-1912), with iterations painted by famous artists   地區發掘的訶梨帝母像,斷代在西元106年並在1906年印度考古調
           Zhang Shengwen (1163-89) and Qiu Ying (1494-1552).    查中初次發表出版(《Archeological Survey of India in 1906》,圖
                                                             1)。和犍陀羅的雕塑截然不同,史克-德利訶梨帝母的抽象性、臉
           This sculpture of Hariti also alludes to cross-cultural exchange from   部、服裝款式及裝飾花紋更近似於現今敘利亞和其同時期的帕米拉
           the Middle East via the Silk Road. Of any other large depiction,   藝術。比較史克-德利訶梨帝母和納美 (Naame) 的公元150年的一座
           this sculpture draws the closest resemblance to the famous Hariti   帕米拉石碑(Ingholt,《Palmyrene and Gandharan Sculpture》,紐
           found at Sheikh Dheri, dated 106 CE, and first published in the   黑文,1954年,12號)。此些特徵並沒有在拉合爾及白沙瓦博物館
           Archeological Survey of India in 1906 (fig.1). Barely resembling   的兩件例證希臘羅馬傳統對犍陀羅藝術影響的訶梨帝母傑作中出現
           the sculpture of Gandhara, the Sheikh Dheri Hariti’s high   (Ingholt,《Gandharan Art in Pakistan》,紐約,1957年,號340
           abstraction, face, fashion, and rosettes draw close resemblance to   與342)。
           contemporaneous Palmyrene art of modern day Syria. Compare
           the Sheikh Dheri Hariti to a c.150 CE Palmyrene stele of Naame,   此件雕工精湛的訶梨帝母像可能為私人收藏中品相最好的作品,並有
           published in Ingholt, Palmyrene and Gandharan Sculpture, New   完整的出版歷史。其承載了古代絲綢之路上的歷史、藝術和人文的交
           Haven, 1954, no.12. These features are not shared by two   流,見證了文明的傳承以及創新。
           masterpieces of Hariti in Lahore and Peshawar Museum exemplifying
           the influence of the Greco-Roman tradition on Gandharan Art   著錄
           (Ingholt, Gandharan Art in Pakistan, New York, 1957, nos.340 & 342).    Arman Neven,《Sculpture des Indes》,布魯塞爾,1978年,
                                                             頁220,號161。
           Likely the most complete and well carved large Gandharan sculpture   Mario Bussagli,《L’Art du Gandhara》,巴黎,1996年,頁222。
           of Hariti left in private hands, the statue has a strong published   Flore De Marchant,《Analyse des oeuvres narratives du Gandhara
           pedigree, being one of few subjects speaking so well to the spread of   de la collection de Marteau》,新魯汶,1999年,58號。
           ideas, art, and people across the ancient Silk Road.    Vidya Dehejia,《Devi: The Great Goddess》,華盛頓,1999年,
                                                             頁306,號62。
           Published                                         Miranda Eberle Shaw,《Buddhist Goddesses of India》,普林斯
           Arman Neven, Sculpture des Indes, Brussels, 1978, p.220, no.161.    頓,2006年,頁123,圖版3&5.1。
           Mario Bussagli, L’Art du Gandhara, Paris, 1996, p.222.
           Flore De Marchant, Analyse des oeuvres narratives du Gandhara de   展覽
           la collection de Marteau, Louvain-La-Neuve, 1999, fig.58.    Sculpture des Indes,法國興業銀行,布魯塞爾,1978年12月8日 -
           Vidya Dehejia, Devi: The Great Goddess, Washington D.C., 1999,   1979年1月31日。
           p.306, no.62                                      Devi: The Great Goddess,佛利爾美術館,1999年3月28日 - 9月6日。
           Miranda Eberle Shaw, Buddhist Goddesses of India, Princeton, 2006,
           p.123, pls.3&5.1.                                 來源
                                                             Claude de Marteau,比利時,1978年前
           Exhibited                                         Elizabeth 與 Willard Clark夫婦收藏,加州,自1987年9月
           Sculpture des Indes, Société générale de Banque, Brussels,
           8 December 1978 - 31 January 1979.
           Devi: The Great Goddess, Freer Sackler Galleries, 28 March -
           6 September 1999.

           Provenance
           Claude de Marteau, Belgium, by 1978
           Elizabeth and Willard Clark Collection, California, since September 1987









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