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A change of attitude is noticeable in the Northern
Qi period (550-577), when sculptors were more
free to adopt Indian and Central Asian influences.
At the Xiangtangshan Caves in Hebei, for example,
bodhisattvas of that period are depicted standing
with their feet splayed, one heel slightly raised
from the ground (Angela Falco Howard et al.,
Chinese Sculpture, New Haven and London,
2006, pls 3.78 and 3.79). Such more relaxed, if
somewhat contrived, poses are characteristic
of the iconography manifested earlier in Central
Asian caves, which could have been transferred
via portable paintings on a paper or textile ground,
or small wooden figures or shrines. Similar poses
can be seen, for example, in the wall paintings at
Kucha in Xinjiang, where bodhisattva figures still
show distinctly Western Asian facial features; or
on Northern Wei stucco, or clay, sculptures at the
Mogao Caves of Dunhuang in Gansu (Zhongguo
meishu quanji. Huihua bian [Complete series on
Chinese art. Paintings section], vol. 16, Beijing,
1989, pls 184 and 195; and Zhongguo shiku.
Dunhuang Mogao ku [Chinese rock caves. The
Mogao caves of Dunhuang], Beijing, 1982, vol. 1,
pls 20, 21, 23).
In the early Tang (618-907) we begin to see a more naturalistic approach to the depiction of Buddhist
deities, for example in late 7th century caves at Longmen, constructed under Empress Wu (624-705),
where bodhisattvas are already rendered as more human figures, standing with a slight swerve to the
body and performing naturalistic gestures (Zhongguo meishu quanji: Diaosu bian [Complete series on
Chinese art: Sculpture section], vol. 11, Shanghai, 1988, pl. 183 and Ryūmon sekkutsu/Longmen Caves,
exhibition catalogue, The Miho Museum, n.p., 2001, p. 62).
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