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The Age of Frontier Terra-Cottas
Published online by Cambridge University Press: 12 April 2016
Extract
Work on the material available from sites in the Charsadda Subdivision and the Mardan District is constantly producing new facts and new evidence, and so, although I have up to a point stated my case quite clearly in a previous article, I feel that there is a considerable amount of unpublished material which will go a long way towards presenting a very different view of these finds from that put forward by Mile Corbiau in Iraq.
As a beginning I should like to put forward a suggestion about the meaning of certain expressions, or at any rate what they mean to me.
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- Research Article
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- Copyright © The British Institute for the Study of Iraq 1938
References
page 85 note 1 The Mother Goddess of Gandhara (Antiquity, 03 1937, 70–9)Google Scholar.
page 85 note 2 New Finds in the Indus Valley (Iraq, IV, part I, 1937).
page 85 note 3 Some Indian Terra-cotta Figurines (Indian Antiquary, 08 1931, 143)Google Scholar.
page 86 note 1 This is, of course, Muttra, but those who term themselves Indologists always spell it in this way to confuse it with Madura.
page 86 note 2 Some Terra-cottas from Sari Dheri, N.W.F.P. (J.R.A.I. LXII, 1932)Google Scholar.
page 87 note 1 In Taxila Museum there is one double-spouted vase, but as this was found at Sirkap at a depth of 2 ft., it does not support a date of great antiquity.
page 87 note 2 ‘I examined the pot, illustrated by Mile Corbiau, in company with Lieut.-Colonel D.H. Gordon, D.S.O., O.B.E., and can vouch that it has no spout of any kind. The objects which appear to be spouts in the photograph are remains of handles.'— Dilawar Khan (Curator Peshawar Museum).
page 88 note 1 Iranians and Greeks in South Russia, 11 and 104 f.
page 88 note 2 Die Kunst des Alten Persien: Partkische Kleinkunst, 29.
page 88 note 3 Intercourse between India and the Western World, 70, 72, and 164.
page 88 note 4 The Aban Yost is entirely devoted to Ardvi Sura Anahita, and verses 126–9 give a detailed description of her. Verses 2 and 5 show her as a fertility goddess, but nearly all the prayers made to her are for victory in battle. It is possible that winged figures such as the ‘Angel’ of Khan Mahi (Man. 70, 1934, fig. 2) represent this goddess in her manifestation as the angel Anahid. Fig. 13, reproduced by the courtesy of the Trustees of the British Museum, shows a goddess with a rayed crown from Thapsus in Sicily which is to my mind to be closely identified in every way with the Aphro-dite-Anaitis whose worship was first promoted by Artaxerxes Mnemon, and indicates the widespread worship of a nude goddess throughout the Hellenistic world.