Journal articles: 'Kushans'

1

Shustova, Alla M. "Yuri N. Roerich’s contribution to the study of the Tocharians." Izvestiya of Saratov University. New Series. Series: History. International Relations 21, no. 1 (March 25, 2021): 22–28. http://dx.doi.org/10.18500/1819-4907-2021-21-1-22-28.

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This article deals with Yuri Roerich’s articles “Tocharian Problem”, “The Memory of Tocharians in Tibet” and his “The History of Central Asia”. Roerich concluded that Tocharians of the Ancient Greek authors were identical to the Yuezhi of the Chinese texts. Moreover, he considered the Kushans to be identical to the Yuezhi-Tocharians. He held the initiative to create the International Commission for the integrated study of the Kushan Empire’s history.

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Choi, Kyung Ah. "Multicultural aspects and Religious Development of Early Indian Mahāyana Buddhism." Korean Society of Culture and Convergence 45, no. 8 (August 31, 2023): 271–80. http://dx.doi.org/10.33645/cnc.2023.08.45.08.271.

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Indian Mahayana Buddhism has diverse theories regarding its origin, but it is believed that this soteriological religious movement primarily emerged during the Kushan Dynasty. The Kushans, a nomadic people of Central Asia who were skilled in trade, had multicultural characteristics of Greek and Iranian. They embraced Indian religion and culture, and supported Buddhism to legitimize their rule. The creation of Buddha statues in this era had a great influence on the spread of Buddhism beyond India. This era marked an ideological shift, focusing on external power not only sticking to individual performance for the acquisition of the ultimate state. Charity and faithfulness being emphasized, the use of wealth for spiritual purpose was justified. Although the emergence of Mahayana Buddhism is interpreted from the perspective of evolution and development in the history of Buddhism, it is contrary to early Buddhism based on the Shramana tradition of asceticism. Nevertheless these traits of Kushan Buddhism significantly shaped the identity of early Mahayana Buddhism.

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Valeria L., Denisenko. "Transformation of the Funeral Rite of the Peoples of Central Asia on the Territory of North India During the Early Iron Age." Humanitarian Vector 17, no. 3 (October 2022): 78–88. http://dx.doi.org/10.21209/1996-7853-2022-17-3-78-88.

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The article is dedicated to the historiographical analysis of the transformation of funeral rite of the Pamir Sakas, Yuezhi, Indo-Scythians and Kushans in the process of their migration from Central Asia to the territory of Northern India. The purpose of this study is to trace the gradual assimilation of the nomadic peoples of Central Asia with the settled population of Bactria and Northern India, reflected in the funeral rite. The Early Iron Age of Central Asia and Northern India remains little-studied, if to speak about historical and cultural interactions and routеs of the migration wave. This topic needs an objective and deep study based on a thorough analysis and systematization of available historiographical sources. Extreme paucity of publications dedicated to the funerary monuments correlated with Saki-Indo-Scythians and Yuezhi-Kushans in Northern India is one of the main problems. Funeral practices are among the most important indicators of the cultural interaction between different peoples and cultures. The main method of research is a comprehensive approach suggesting involving data from other sciences – epigraphic, numismatic and historical. The chronological framework of the study is from the II century BC, when Yuezhi and Saki began their massive migrations to the west ‒ to the III century AD, when the fall of the Kushan Empire occurred. In the process of migration, the Sakas and Yuezhi adapted to the cultures around them. Thus, part of the Sakas in Bactria adopted Zoroastrianism, burial mounds of the Yuezhi mostly contain products of local sedentary population. On the territory of Northern India, the Indo-Scythians and Kushans adopted the funerary traditions of the local Buddhist population – burning the dead and placing their ashes in special stupas with other relics. It is important to note that their assimilation took place gradually and even influenced the established funeral practice of Indo-Buddhist. For example, single bones and whole skeletons are sometimes found in stupas, and since the Indo-Scythian period, coins have been placed in stupas with other relics. In this regard, the revealing of new sources about the funerary monuments of Northern India is one of the promising directions.

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Yu., Tan, Berdimuradov A., Khasanov M., and Wang Ji. "Main Results of Archaeological Work in the Surkhandarya River Basin in Uzbekistan." Teoriya i praktika arkheologicheskikh issledovaniy 34, no. 4 (December 2022): 191–214. http://dx.doi.org/10.14258/tpai(2022)34(4).-11.

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Archaeological excavations in the Surkhandarya River Basin show that the nomadic graves of the Rabat necropolis located in the foothill hilly areas of Northern Bactria belong to the second half of the 1st c. BCE — the fi rst half of the 2nd c. CE. This is probably a site of the great Yuezhi. Above-ground burials in naus-type crypts dating from the same period were found on the ruins of the settlement, near the flat part of the Surkhandarya valley, most likely belong to the Yuezhi before the formation of the Kushan Empire. The two types of graves, differing in their form and burial rite, location area, etc., only confirm the fact that the Great Yuezhi and Kushans of the Imperial era are not exactly the same ethnic groups. The discovery of Serkharakat, Chinartep and other necropolises in the upper reaches of the Surkhandarya River confirmed our assumptions about the patterns of distribution of ancient monuments and additionally reveals the diversity of cultural groups of the period from the pre-imperial Yuezhi to the Kushan Empire.

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Ghosh, Suchandra. "Iran and India in the early historic period: A preview of their politico-cultural interface." Studies in People's History 5, no. 2 (October 12, 2018): 154–65. http://dx.doi.org/10.1177/2348448918795741.

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The Achaemenid Empire’s expansion towards the Indus basin initiated a new confluence of Iranic and Indian cultures. Alexander’s conquests added a Greek component to this confluence, marked by Aśoka’s Aramaic and Greek edicts. The Seleucids and their successor Greek states in Bactria and other parts of Afghanistan, while continuing their homage to Greek divinities on coins, also incorporated concepts, customs and art inherited from the Achaemenids. Their Saka and Parthian successors continued the same policy as indicated by their cons. It was the Kushans beginning with Kanishka (with Huvishka continuing the practice) who shifted to Iranian gods and goddesses.

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6

Hinüber, O. v. "Glory of the Kushans. Recent Discoveries and Interpretations, edited by Vidula Jayaswal." Indo-Iranian Journal 58, no. 3 (2015): 269–74. http://dx.doi.org/10.1163/15728536-05800056.

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7

Ball, Warwick. "“Band Wagon and Gravy Train”: uses and abuses along the Silk Road." Afghanistan 2, no. 2 (October 2019): 171–94. http://dx.doi.org/10.3366/afg.2019.0035.

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The Silk Road as an image is a relatively new one for Afghanistan. It appeals to both the pre-Islamic and the perceived Islamic past, thus offering an Islamic balance to previous identities linked to Bamiyan or to the Kushans. It also appeals to a broader and more international image, one that has been taken up by many other countries. This paper traces the rise of the image of the Silk Road and its use as a metaphor for ancient trade to encompass all contacts throughout Eurasia, prehistoric, ancient and modern, but also how the image has been adopted and expanded into many other areas: politics, tourism and academia. It is argued here that the origin and popularity of the term lies in late 20th century (and increasingly 21st century) politics rather than any reality of ancient trade. Its consequent validity as a metaphor in academic discussion is questioned

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8

Zahid, Anwar, Sumaira, and Riaz Sadia. "Geo-Strategic Significance of Kandahar for Mughal Empire." Global Social Sciences Review I, no. II (December 30, 2016): 18–29. http://dx.doi.org/10.31703/gssr.2016(i-ii).02.

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Kandahar is one of the most significant and important region of Afghanistan. It had been ruled by the great dynasties like Greece, Muryans, Kushans, Hindu Shahis, Mongols and the Mughals etc. Because of its significant location, Kandahar remained the bone of contention between different Empires and dynasties. When the Mughal occupied India, it became necessary for them to make a strong hold on Kandahar because of its strategic location that connects Persia with India. Kandahar was a gateway to India from Persia and for the safety of India and Kabul the Mughals were struggling to have strong control over the area. It connects South Asian subcontinent with Central Asia, Middle East and the Persian Gulf. On the other side Persia considered Kandahar as her integral part particularly from the reign of Shah Tahmasp and always remained busy in taking its control from the Mughals. It was necessary for them to take control of Kandahar for accomplishing the Safavid expansion policy. Thus, Kandahar remained a sandwich between two great Empires.

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9

Bhat, Rashid Manzoor. "An Analytical Study of the Kushan Rule in Kashmir." Journal of Image Processing and Intelligent Remote Sensing, no. 24 (June 2, 2022): 9–14. http://dx.doi.org/10.55529/jipirs.24.9.14.

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Kanishka's reign was clearly a time of unprecedented prosperity for Kashmir. There are numerous Kushan art treasures with Buddhist themes scattered throughout the valley, which proves this. The only people who can get to some of these places even now are intrepid explorers. The large number of Kanishka's coins that have been found so far in Kashmir proves this. Vasishka is also known as Vajheshka in records from the time, and it is likely that he was known by this name in Kashmir, which was called Juska until the time of Kalhana. This is another important sign that Kashmir became a famous place in the Kushan empire. In addition to writing about the building projects of the three Kushana rulers and the growth of Buddhism during their time in power, Rajatrangni also mentions Juska's time in power. As the saying goes, "that wise king Jayasvami, who built Juskapura with its Vihara, was also the founder of Jayasvamipura." In this study at attempt has been made to explore and analyse the Kushan rule in Kashmir.

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10

Bhat, Rashid Manzoor. "An Analytical Study of the Kushan Rule in Kashmir." June- July 2022, no. 24 (July 29, 2022): 9–14. http://dx.doi.org/10.55529/jpps.24.9.14.

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Kanishka's reign was clearly a time of unprecedented prosperity for Kashmir. There are numerous Kushan art treasures with Buddhist themes scattered throughout the valley, which proves this. The only people who can get to some of these places even now are intrepid explorers. The large number of Kanishka's coins that have been found so far in Kashmir proves this. Vasishka is also known as Vajheshka in records from the time, and it is likely that he was known by this name in Kashmir, which was called Juska until the time of Kalhana. This is another important sign that Kashmir became a famous place in the Kushan empire. In addition to writing about the building projects of the three Kushana rulers and the growth of Buddhism during their time in power, Rajatrangni also mentions Juska's time in power. As the saying goes, "that wise king Jayasvami, who built Juskapura with its Vihara, was also the founder of Jayasvamipura." In this study at attempt has been made to explore and analyse the Kushan rule in Kashmir.

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11

S., Yatsenko, and Kaverin S. "Archaeological Analogies to the Traditional Costume Elements in the Eastern Hindukush Area." Teoriya i praktika arkheologicheskikh issledovaniy 34, no. 4 (December 2022): 25–47. http://dx.doi.org/10.14258/tpai(2022)34(4).-02.

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The article analyzes 22 details of the costume of Kafirs and partially the Kalasha of Hindukush which have close analogies among related ancient Iranian-speaking peoples of Pre-Islamic time. The Indo-Scythians and Kushans, who created large powers nearby in the 1st c. BC — 1st c. AD, have the most of such analogies. These peoples had an impact on the clothing of the local Indo-Iranians and, probably, participated in their ethnic history. The infl uence of the ancient Iranian peoples, who lived closer to the Hindukush, manifested itself in large costume accessories, as well as in headdresses and hairstyles. It is also easy to explain the presence of similar elements in the “world empire” of the Achaemenids and among such an active people in the early Middle Ages as the Sogdians. However, many details of the costume of the somewhat isolated societies of the highlands with their simple rural life did not find analogies in the ceremonial art for the elite of various Iranian peoples. Collaboration between a cultural anthropologist and an archaeologist seems to be important to solve this problem. New methods of such joint research are proposed.

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12

Noori, Noor Agha, Luca M. Olivieri, and Elisa Iori. "Fashion Ware in Mes Aynak, Logar: Chronology and comparison (with an Appendix on a single specimen of tulip-bowl from Site MA-100)." Afghanistan 2, no. 1 (April 2019): 91–114. http://dx.doi.org/10.3366/afg.2019.0027.

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This paper deals with the presence at Mes Aynak (Logar, Afghanistan) of a luxury ware, which is well known from various Bajaur sites, and stratigraphically well documented in Late Kushan/Kushano-Sasanian phases at the urban site of Barikot (Swat, Pakistan). In the latter site this luxury ware represents a distinct chronological marker for the 3rd century CE phases, and, moreover, it is often associated to cultic contexts. The paper concludes with a note on a single finding of a tulip-bowl vessel at Mes Aynak (Site 100) which might have important implications on the chronology of the area's early occupation.

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13

Kumar, Dalip. "Impact of Arabs and Turks attacks on India." International Journal of Research -GRANTHAALAYAH 5, no. 7 (July 31, 2017): 136–39. http://dx.doi.org/10.29121/granthaalayah.v5.i7.2017.2115.

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There have been many foreign invasions on India for centuries. Foreign invaders came to India as Shakas, Huns, Kushans, Parthians, etc. In 712 AD, Muhammad-bin-Qasim invaded India. But in ancient times, there was a difference between the invaders and the pre-medieval invaders that the invaders of ancient times were absorbed into the Indian society, but the Ottoman invaders retained their influence. The Turko, under his influence, led to remarkable changes not only in religion but also in political, social, religious and cultural fields. In this way, these attacks proved to be more effective than earlier attacks. भारत पर शताब्दियों से अनेक विदेशी आक्रमण होते रहे हैं। विदेशी आक्रमणकारी, शक, हुण, कुषाण, पार्थियन, आदि के रूप में भारत आए । 712 ई. में मोहम्मद-बिन-कासिम ने भारत पर आक्रमण किया । परन्तु प्राचीन काल में आक्रमणकारियों और पूर्व मध्यकालीन आक्रमणकारियों में यह मतभेद था कि प्राचीन काल के आक्रमणकारी भारतीय समाज में समाहित कर लिए गए परन्तु तुर्क आक्रमणकारियों ने अपने प्रभाव को बनाए रखा । तुर्को ने अपने प्रभाव से धर्म ही नहीं बल्कि राजनीतिक, सामाजिक, धार्मिक और सांस्कृतिक क्षेत्रों में उल्लेखनीय परिवर्तनों को जन्म दिया । इस रूप में ये आक्रमण पहले के आक्रमणों से अधिक प्रभावशाली सिद्ध हुए।

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14

Bhat, Rashid Manzoor. "Legacy of Buddhism in Kashmir." Journal of Language and Linguistics in Society, no. 11 (September 21, 2021): 13–20. http://dx.doi.org/10.55529/jlls.11.13.20.

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Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.

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Bhat, Rashid Manzoor. "Legacy of Buddhism in Kashmir." Journal of Psychology and Political Science, no. 23 (May 28, 2022): 23–30. http://dx.doi.org/10.55529/jpps.23.23.30.

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Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.

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16

Yousuf Rather, Aqib. "A DETAILED LEGACY OF BUDDHISM IN JAMMU AND KASHMIR." MORFAI JOURNAL 2, no. 2 (July 10, 2022): 299–306. http://dx.doi.org/10.54443/morfai.v2i2.288.

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Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.

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17

Aqib Yousuf Rather. "A DETAILED LEGACY OF BUDDHISM IN JAMMU AND KASHMIR." MORFAI JOURNAL 2, no. 4 (January 29, 2023): 773–80. http://dx.doi.org/10.54443/morfai.v2i4.652.

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Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.

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18

Burkhanov, A. A. "Kushan and Kushano-Sasanid coins from the Lebap region (archaeological findings in Amul)." Archaeology, Ethnology and Anthropology of Eurasia 31, no. 1 (October 2007): 80–86. http://dx.doi.org/10.1134/s1563011007030097.

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19

Vacca, Alison. "Bahl Šahastan in the land of the K‘ušans: Medieval Armenian memories of Balkh as an Arsacid capital." Bulletin of the School of Oriental and African Studies 84, no. 1 (February 2021): 19–45. http://dx.doi.org/10.1017/s0041977x21000033.

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AbstractThis paper explores the medieval Armenian understanding of the city of Balkh as a capital of the Arsacid Empire. Medieval Armenian sources employ four strategies of remembrance: scriptural geography, genealogy, folk etymology, and origin stories. These strategies invest the city of Balkh as the source of power of both Armenian royalty and nobility, through their connections to the Great Arsacids. There are two main themes in the descriptions of Balkh. First, the Arsacids of Balkh consistently decimated Sasanian armies in ways that the Armenian Arsacids could not emulate. Second, Balkh emerges as a refuge for (usually Parthian) rebels against the Chinese and Persian Empires. This paper explores the significance of Balkh as a site of memory by placing Armenian constructions of the Great Arsacid past (with some potential echoes of Great Kushan and Kushano-Sasanian history) into dialogue with the history of the city as it appears in Arabic.

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Liu, Qianjia. "Cultural Embracement and Incorporation: The Analysis of Kanishka Coins." Communications in Humanities Research 29, no. 1 (April 19, 2024): 225–30. http://dx.doi.org/10.54254/2753-7064/29/20230753.

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This paper aims to discuss the political intention of Kanishka through the coins circulated during his reign and the historical context of the Kushan empire. Although there are studies discussing Kanishkas effort to promote Mahayana Buddhism, there is insufficient literature that comprehensively relates Kanishka's religious beliefs to the political means and context of the era and reveals the complexity of Kanishkas intention. Hence, this work synthesizes and discusses the reasons for the unprecedented appearance of Buddhist elements in the Kanishka coin through Kanishka's support for Buddhism, Kanishka's political intentions, and the diversity of the Kushana religions. The multifaceted analysis of Kanishka coins and supplementary evidence suggests that although Kanishka may utilized the promotion of Mahayana Buddhism as a unifying force, he did not limit the development of other religions in the reign but rather encouraged religious diversity, in order to foster stability, harmony and prosperity of the empire.

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Ariño, Enrique, Paula Uribe, Jorge Angás, Raquel Piqué, Rodrigo Portero, Verónica Martínez-Ferreras, and Josep M. Gurt. "Adaptive Dynamics of Settlement Models in the Urban Landscape of Termez (Uzbekistan) from c. 300 BCE to c. 1400 CE." Land 12, no. 8 (August 4, 2023): 1550. http://dx.doi.org/10.3390/land12081550.

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The archaeological site of Ancient Termez is located in southern Uzbekistan. Despite the arid environment, the city benefited from its strategic position near two rivers, the Amu Darya and the Surkhan Darya. Its significance was mainly related to the expansion of trade routes connecting Eurasia. The city comprises several enclosures that attest long-term human-environment interactions. In order to identify the adaptive dynamics of the settlement models during an extended chronology covering the period from c. 300 BCE to c. 1220 CE (Greco-Bactrian/Yuezhi, Kushan, Kushano-Sasanian, and Islamic periods), a multidisciplinary study has been carried out, which includes: (1) archaeological excavations in several areas of the urban complex; (2) pedestrian surveying inside some enclosures and in the urban periphery; (3) an aerial survey based on high-resolution satellite imagery; (4) AMS dating of charcoal and bone samples; (5) archaeobotanical investigation through anthracological analysis; (6) zooarchaeological studies. The results point to variations in the development of the inhabited spaces, in which abandonment and occupation took place. The zooarchaeological and archaeobotanical data demonstrate the exploitation of natural resources in different environments (i.e., arid areas and irrigated land) and a certain evolution during the period considered.

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Towfiq Rahmani, Mohammad. "The Artistic Characters and Applied Materials of Buddhist Temples in Kabul and Tapa Sardar (Sardar Hill) Ghazni of Afghanistan." Shanlax International Journal of Arts, Science and Humanities 7, no. 2 (October 1, 2019): 1–10. http://dx.doi.org/10.34293/sijash.v7i2.815.

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Kabul and Ghazni Buddhist Temple expresses Kushani Buddhist civilization in Afghanistan and also reflexes Buddhist religion’s thoughts at the era with acquisitive moves. The aim of this article is introducing artistic characters of Kabul Buddhist temples and Tapa Sardar Hill of Ghazni Buddhist Temple in which shows abroad effects of Buddhist religion in Afghanistan history and the importance of this issue is to determine characters of temple style with applied materials. The results of this research can present character of Buddhist Temples in Afghanistan, thoughts of establishment and artificial difference with applied materials.Buddhist religion in Afghanistan penetrated and developed based on Mahayana religious thoughts. Artistic work of Kabul and Tapa Sardar Hill of Ghazni Buddhist Temples are different from the point of artistic style and material applied; Bagram Artistic works are made in style of Garico Buddhic and Garico Kushan but Tapa Narenj Hill artistic works are made based on Buddhist regulation and are seen as ethnical and Hellenistic style. There are similarities among Bagram and Tapa Sardar Hill of Ghani Buddhist Temples but most differentiates are set on statues in which Tapa Sardar Hill of Ghazni statue is lied in which is different from sit and stand still statues of Bagram. The writer suggests mend and remake of Kabul and Ghazni Buddhist works to maintain Buddhist artistic history in Afghanistan.

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Sinisi, Fabrizio. "Exchanges in Royal Imagery across the Iranian World, 3rd Century BC – 3rd Century AD." Ancient Civilizations from Scythia to Siberia 24, no. 1-2 (November 5, 2018): 155–96. http://dx.doi.org/10.1163/15700577-12341329.

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AbstractThe period between the 3rd century BC and the 3rd century AD saw the establishment of two supra-regional states in the Iranian world, first the Arsacid and then the Kushan Empire. The patterns of imperial imagery elaborated by the Arsacids became the reference and were adopted by many of the successive dynasties, starting with the Kushan themselves. Chorasmia was exposed to such influences, and the coin series of its first kings show the interplay between local features and elements coming from both Arsacid Parthia and the Kushan Empire.

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Jakhonov, Temurkhan. "SOME ISSUES OF RELIGIOUS BUILDINGS IN KUSHAN CITIES." Art and Design: Social Science 03, no. 01 (January 1, 2023): 7–9. http://dx.doi.org/10.37547/ssa-v3-i1-3.

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This article is about the researches analysis of religious structures in the urban planning of the Kushan period of Bactria. Bactria is historically divided into two parts, which played an important role during the Kushan period: Northern and Southern. Northern Bactria covers the territory of Uzbekistan and Tajikistan. The religious structures of Northern Bactria in the Kushan period monuments identified so far in these areas have been analyzed on the example of various religious views. Religious structures related to religious beliefs, such as Buddhism or dynastic cult, have been studied separately. However, the religious structures which belong to Kushan period have been analyzed insufficient as a single study. Religious buildings are classified according to which part of the city they are located in and what religion the religious buildings belong to. At the same time, the role of religious buildings in urban planning was revealed.

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Habib, Irfan. "Reconstructing Kushan chronology." Studies in People’s History 1, no. 2 (December 2014): 143–51. http://dx.doi.org/10.1177/2348448914549895.

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Ситнянский, Г. Ю. "THE TOKHARS - ARE THE OLDEST INDO-EUROPEANS IN EURASIA?" SCIENTIFIC REVIEW OF SAYANO-ALTAI, no. 1(41) (April 2, 2024): 52–63. http://dx.doi.org/10.52782/kril.2024.1.41.005.

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Древнейшими индоевропейскими насельниками Евразийского пространства, под которым автор понимает территории России и прилегающих к ней восточнославянских государств и Великой Степи, как представляется, следует признать носителей тохарских языков, которые отделились от общеиндоевропейского этнического массива не позднее V тыс. до н. э., скорее всего, на территории Передней Азии или в каких-то евразийских регионах, в европейской или азиатской части Великой Степи, и широко расселились как по Евразийскому пространству, так и за его пределы, в Передней, Центральной и Восточной Азии. Вопрос о принадлежности тех или иных археологических культур к прототохарским остается дискуссионным, на территории Евразийского пространства, предположительно, тохарскими те или иные авторы считают не менее десятка разных культур. При этом есть основания полагать, что прототохары произошли от зарзийской культуры (Передняя Азия, XVI—VI тыс. до н. э.), а на территории Евразийского пространства наиболее вероятна тохарская принадлежность афанасьевской культуры. Также с большой долей вероятности можно считать тохарами гутиев (Месопотамия, конец III тыс. до н. э.) и больших юэчжи (они же кушаны, Средняя Азия, II в. до н. э. - IV в. н. э.). Как бы то ни было, носители тохарских языков во времена, предшествовавшие появлению на исторической арене индоиранских культур, а отчасти и позже очень широко расселялись по Евразийскому пространству. The oldest Indo-European inhabitants of the Eurasian space, which the author refers to the territories of Russia and the adjacent East Slavic states and the Great Steppe, it seems, are apparently native speakers of the Tokharian languages, who separated from the pan-Indo-European ethnic array no later than the 5th millennium BC, most likely in the territory of Near Asia or in some Eurasian regions, in the European or Asian part of the Great Steppe, and widely settled both across the Eurasian space and beyond - in the Near, Central and Eastern Asia. The question of whether certain archaeological cultures belong to Proto-Tokharian ones is still debatable; in the territory of the Eurasian space, some or other authors consider at least a dozen different cultures to be Tokharian. At the same time, there is a reason to believe that the Proto-Tokhars are descended from the Zarzian culture (Near Asia, 16th-6th thousand BC), and on the territory of the Eurasian space, the Tokharian belonging to the Afanasev culture is most likely. Besides, with great probability, we can consider the Guti (Mesopotamia, the end of the 3rd millennium BC) and the Great Yuezhi (also known as the Kushans, Central Asia, 2nd century BC - 4th century AD) to be the Tokhars. Anyway, native speakers of the Tokharian languages settle very widely across the Eurasian space in the times preceding the appearance of the Indo-Iranian cultures on the historical arena, and rather later.

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Rahman, Aman ur, Frantz Grenet, and Nicholas Sims-Williams. "A Hunnish Kushan-shah." Journal of Inner Asian Art and Archaeology 1 (January 2006): 125–31. http://dx.doi.org/10.1484/j.jiaaa.2.301930.

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Nazarov, Khumoyun. "APPROACHES TO THE MIGRATION OF YUEZHI TRIBES TO BACTRIA AND THE EMERGENCE OF THE KUSHAN STATE." International Journal Of History And Political Sciences 3, no. 12 (December 1, 2023): 30–38. http://dx.doi.org/10.37547/ijhps/volume03issue12-06.

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This article analyzes the data of Chinese written sources, archaeological and numismatic materials concerning the conditions of the emergence of the Kushan state. Which occupied an important place in the development of ancient Eastern civilization, and issues related to the migration of nomadic pastoral tribes of Yuezhi, which played a central role in its formation, their settlement of the northern Bactrian lands and the formation of the Kushan state.

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Lo Muzio, Ciro. "NOTE EURASIATICHE SULLA REGALITÀ KUSHANA." Quaderni di Vicino Oriente 17 (2021): 117. http://dx.doi.org/10.53131/qvo1127-60372021_11.

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Mo, Jiajing. "Disjunction, or continuity: Re-identifying the “Kushan” and “post-Kushan” periods at Kausambi." Archaeological Research in Asia 33 (March 2023): 100430. http://dx.doi.org/10.1016/j.ara.2023.100430.

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TAKAHASHI, Takahide. "Jainism Under the Kushan Dynasty." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, no. 1 (2011): 305–298. http://dx.doi.org/10.4259/ibk.60.1_305.

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VIJAYAN, V., R. K. CHOUDHURY, and C. B. PATEL. "IN-AIR PIXE ANALYSIS OF INDIAN COPPER COINS." International Journal of PIXE 15, no. 03n04 (January 2005): 323–26. http://dx.doi.org/10.1142/s0129083505000684.

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Coins are important archaeological objects and analysis of metallic compositions of coins can provide valuable information regarding coin minting, methodology, classification, provenance, art, culture and economics of the minting time. In-air Proton Induced X-ray emission (PIXE) is a good scientific method for non-destructive analysis of coins preserved in museum. Selected ten Kushana copper coins (3rd-4th century A. D.) from the Orissa State Museum, Bhubaneswar have been analysed, for the first time as preliminary work, by using an external beam PIXE facility at Institute of Physics. Our study reveals that copper is the main constituent of the Kushana coins, with minor/trace elements like titanium, iron, and nickel, zinc, lead and bismuth.

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Rezakhani, Khodadad. "Jongeward, David, and Joe Cribb. 2015. Kushan, Kushano-Sasanian, and Kidarite Coins. New York: American Numismatic Society. 322 pp, color and black and white figures, 79 color plates." DABIR 3, no. 1 (November 30, 2017): 59–65. http://dx.doi.org/10.1163/29497833-00301010.

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Srinivasan, Doris Meth. "Self-Coronation." Archives of Asian Art 72, no. 1 (April 1, 2022): 55–74. http://dx.doi.org/10.1215/00666637-9577696.

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Abstract Mathura's Hindu art opens with two deities performing a gesture I have named “the self-coronation gesture”; it has no antecedents in Indian art or texts. Śiva and the Warrior Goddess (possibly developing into Mahisāsuramardinī) bestow upon themselves an honorific crowning object, the floral garland. Wherefrom came this particular gesture? The paper assigns the gesture's origin to the Greek Olympian. From this source a progression is traced eastward, to ancient Bactria, then Gandhāra, finally to Mathura during the Kushan Age. The progression reveals an evolutionary iconographic process going from Western heroes, especially Heracles, to Eastern heroes, especially Vīras, from solid crowns to pliant wreaths, from one hand to two arms needed to make the gesture. The meaning also evolves: the gesture no longer has the Olympian connotation but continues to suggest a sublime triumph. Reading the way my original nomenclature had been applied by others, the paper comments on their feasibility, especially a problematic Kushan/post-Kushan interpretation of Mahisāsuramardinī executing the gesture. Iconographic gaps remain. Needed is further input from the Northwest on the gesture, the source of the Warrior Goddess, and the degree of intermingling between local, Northern cults with early Hinduism.

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CRIBB, J. "Numismatic Evidence for Kushano-Sasanian Chronology." Studia Iranica 19, no. 2 (December 1, 1990): 151–93. http://dx.doi.org/10.2143/si.19.2.2014452.

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Ghosh, Suchandra. "State, power and religion in the Indo-Iranian borderlands and North-west India, c. 200 bc–ad 200." Studies in People's History 4, no. 1 (April 20, 2017): 1–14. http://dx.doi.org/10.1177/2348448917693722.

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The Greek tradition of coinage was maintained by the Bactrians, Indo-Greeks, Śakas and Kushanas, ruling successively in the North-west from the second century bc to second century ad. On their coins, apart from the rulers themselves, appear the figures and names of several deities. These were Greek deities in the beginning, to whom Iranian and Indian deities went on being added. The paper traces this process in detail and examines how the rulers first seem to address, through their coins, only an elite Greek or Hellenised aristocracy and then the wider Iranic and Indian populations, through the medium of deities figured on their coins. There was simultaneously the objective of legitimation and glorification of the rulers themselves by the same means. Curiously, Buddhism so important in Gandhara sculpture has only a rare presence on these coins even under the Kushanas.

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KNAUER, Elfriede R. (Kezia). "A Kushan King in Parthian Dress?" Ancient West & East 7 (December 31, 2008): 265–85. http://dx.doi.org/10.2143/awe.7.0.2033263.

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Yang, Lan, Jenny Jie Chen, Brian Sheng-Xian Teo, Jiong Zhang, and Mingqiang Jiang. "CLINICAL RESEARCH PROGRESS OF COMPOUND KUSHEN INJECTION ON ANTI-TUMOR EFFECT." Journal of Cancer Sciences (Hong Kong) 2, no. 1 (May 9, 2023): 1–16. http://dx.doi.org/10.55375/jcshk.2023.2.1.

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Kushen, a traditional Chinese medicine, has the functions of clearing away heat and dampness, reducing inflammation and detoxifying, and its alkaloids are its main anti-tumor substances. In recent years, as the extract of Kushen, compound Kushen injection has the characteristics of significant anti-tumor efficacy and few side effects, it is often combined with various anti-tumor treatments such as surgery, chemotherapy, radiotherapy, and targeted therapy in clinical practice in China. This paper summarizes the animal and clinical experiments of cervical, breast, gastric, and colon cancer through the drug effect of the compound Kushen injection. Many studies have shown that compound Kushen injection mainly exerts its anti-tumor effect by regulating tumor cell proliferation, inducing tumor cell apoptosis, reducing tumor angiogenesis, and improving body immunity. Based on traditional anti-tumor therapy, adding the compound Kushen injection can have a more apparent therapeutic effect on patients, reduce the side effects of anti-tumor therapy, improve patients' quality of life, and prolong patients' survival time. This paper significantly summarizes the research on the anti-tumor treatment of compound Kushen injection, further clarifies the anti-tumor effect of the effective extracts of traditional Chinese medicine, which provides a basis for future anti-tumor research of compound Kushen injection and a basis for the clinical promotion of the drug.

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Taasob, Razieh. "Representation of Wēś in early Kushan coinage: Royal or local cult?" Afghanistan 3, no. 1 (April 2020): 83–106. http://dx.doi.org/10.3366/afg.2020.0046.

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The religious significance of Wēś is a widely debated topic in the historical and numismatic study of Central Asia, including contributions from several scholars who claimed that the representation of Wēś in early Kushan coinage, particularly in the coins of Vima Kadphises (ca. ce 113–127), was an allusion to the conversion of the king to Shivaism. This paper contests the claim that the certain attributes depicted with Wēś should not be construed as belonging to the Indian god Śiva or the Greek god Heracles. The royal portrait on the obverse of the coinage of Vima Kadphises shows the king taking part in the Iranian practice of sacrificing at a fire altar, which further supports the claim that the depiction on the reverse is of the Iranian god Wēś. This paper also challenges recent studies, which suggest that the representation of Wēś may have served only as a royal cult or merely to announce the personal faith of the king. Therefore, this account seeks to remedy this misconception by pointing to the absence of other types of coins used for normal transactions by ordinary people which could have likewise represented their religious cults. Consequently, this article shows that Wēś was a religiously syncretic phenomenon that displays the religious practice of all levels of Kushan society including both the king and the locals who were mostly Bactrian-Iranian during the early Kushan period rather than Indian.

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Palunčić, Filip, Daniella Palunčić, and B. T. Maharaj. "Revisiting the Bactrian and Gāndhārī Bilingual Inscriptions from Dasht-e Nāwūr." Indo-Iranian Journal 66, no. 4 (October 12, 2023): 333–83. http://dx.doi.org/10.1163/15728536-06604003.

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Abstract The historically important Kushan trilingual inscriptions of Dasht-e Nāwūr are revisited. The readings and interpretations of the bilingual DN I (Bactrian)—DN IV (Gāndhārī) are presented. Through careful analysis of the photos, paper rubbings and latex moulds of DN I published by Gérard Fussman in 1974, a reading of lines 7–13 is proposed which shows further significant parallels with known Kushan-period Bactrian inscriptions, supplementing the decipherment of lines 1–6 by Nicholas Sims-Williams. Furthermore, a comprehensive reading of the Gāndhārī version DN IV in Kharoṣṭhī script is proposed, which presents a true bilingual with DN I and corroborates our reading of DN I. Based on our reading of the bilingual DN I–DN IV, the inscriptions commemorate the arrival of Vema Taktu to Dasht-e Nāwūr, located in the Ghaznī province of Afghanistan, in Vema’s fifteenth regnal year.

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Gaikwad, Bhim, Varghese Jibi, Gunvant Yeola, Dipankar DG, Smritika Taware, and Aboli Patil. "Role of Kushmand Paak in treating Male Infertility." International Journal of Ayurvedic Medicine 13, no. 3 (October 9, 2022): 657–60. http://dx.doi.org/10.47552/ijam.v13i3.2903.

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ABSTRACT: Objectives: To evaluate the efficacy of Ayurvedic herbal drug combination as a good and effective ability treatment on sperm production without any side effects on prolonged use. Materials & methods: It was a self-control clinical trial study. In this study, we enrolled 40 patients having complaints of infertility. of age 25-40 years married for not less than 3 years. All these participants were advised to take 30 g of Kushmand Pak after mid meals with a cup of warm milk for 3 months. Sperm count, semen color, viscosity, and state were recorded before starting the treatment and after 3 months of completion of treatment. Results: It was observed that ‘Kushmand Pak’ was accepted by all with no complaints about any side effects. Viable, active, and morphologically perfect sperm count was also increased to a significant level. Conclusion: Kushmand Pak can be used to improve sperm count without any side effects on prolonged use. Keywords: Male infertility, herbal drugs, Kushmand Pak

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Rtveladze, E. V. "Gopatshah of Bactria (a Nephrite Plate With Depictions of a Bactrian Ruler and a Bull-Man)." Ancient Civilizations from Scythia to Siberia 4, no. 4 (1998): 294–305. http://dx.doi.org/10.1163/157005797x00117.

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AbstractAnalysis of a hitherto unpublished pale-green nephrite plate, now in Uzbekistan, with depictions on both sides allows its origins to be localised in North-Eastern Bactria at the juncture of the Yuehchi and Early Kushan periods (1st c. BC).

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TAKAHASHI, Takahide. "A Study of the Kushan Goddess ‘Nanaia’." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 41, no. 1 (1992): 33–35. http://dx.doi.org/10.4259/ibk.41.33.

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Cheon, Deuk-Youm, and Juno Kim. "Stupa Form of India, The Kushan Era." Journal of architectural history 21, no. 6 (December 31, 2012): 77–90. http://dx.doi.org/10.7738/jah.2012.21.6.077.

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Sun, Mingyu, Hongyan Cao, Lin Sun, Shu Dong, Yanqin Bian, Jun Han, Lijun Zhang, et al. "Antitumor Activities of Kushen: Literature Review." Evidence-Based Complementary and Alternative Medicine 2012 (2012): 1–11. http://dx.doi.org/10.1155/2012/373219.

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To discover and develop novel natural compounds with therapeutic selectivity or that can preferentially kill cancer cells without significant toxicity to normal cells is an important area in cancer chemotherapy. Kushen, the dried roots ofSophora flavescensAiton, has a long history of use in traditional Chinese medicine to treat inflammatory diseases and cancer. Kushen alkaloids (KS-As) and kushen flavonoids (KS-Fs) are well-characterized components in kushen. KS-As containing oxymatrine, matrine, and total alkaloids have been developed in China as anticancer drugs. More potent antitumor activities were identified in KS-Fs than in KS-Asin vitroandin vivo. KS-Fs may be developed as novel antitumor agents.

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Ullah, Irfan, Muhammad Akram Soomro, and Mudassar Zulfiqar. "A Review of Archaeological Reports and Literature on the Gandhara Sculpture Collection of the Royal Ontario Museum." Academic Journal of Social Sciences (AJSS ) 4, no. 3 (November 11, 2020): 377–403. http://dx.doi.org/10.54692/ajss.2020.04031212.

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This review paper focuses on a forty-three-piece collection of Gandhara sculpture in the Royal Ontario Museum in Toronto, Canada. Although individual pieces of Gandhara sculpture are widely known to scholars, much of the collection of the Gandhara sculpture of the Royal Ontario Museum is unknown to scholars. In this paper, these sculptures have been described and analysed as a collection. The paper is organised on Gandhara ancient history, physical geography, and the history of the Buddha image in ancient subcontinent Pakistan in South Asia. Emphasis is placed on the era of the Kushan Empire from the 1st to 4th century AD when the school of Gandhara sculpture achieved its highest levels of production and craftsmanship. The Gandhara School of sculpture produced work continuously for at least six centuries and reached its peak of achievement during the era of the Kushan Empire that dominated Central Asia and Northern sub-continent India-Pakistan from the 1st to 4th centuries AD.

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Jahonov, Temurkhon. "The role of religious structures in Kushan urban planning." Infolib 28, no. 4 (December 30, 2021): 80–83. http://dx.doi.org/10.47267/2181-8207/2021/4-094.

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The article presents a research analysis of the types and characteristics of religious buildings in the urban planning of Kushan. Religious buildings are classified according to which part of the city they are located and which religion they belong to. The author also reveals the role of religious buildings in urban planning.

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Jakhonov, Temurkhan. "RELIGIOUS BUILDINGS OF NORTHERN BACTRIA IN KUSHAN PERIOD." Theoretical & Applied Science 108, no. 04 (April 30, 2022): 143–45. http://dx.doi.org/10.15863/tas.2022.04.108.28.

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Xoliyarov, Tulkinjon Ch. "SIGNIFICANCE OF EPIGRAPHIC SOURCES “NAQSH-E ROSTAM” AND “CUBE OF ZOROASTER” IN THE HISTORICAL GEOGRAPHY OF BACTRIA." CURRENT RESEARCH JOURNAL OF HISTORY 03, no. 11 (November 1, 2022): 7–12. http://dx.doi.org/10.37547/history-crjh-03-11-02.

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This article analyzes the information about Bactria in the epigraphic sources of Naqsh-e Rostam and Cube of Zoroaster. It is based on the inscriptions of the Cube of Zoroaster that the Surkhan oasis, northern Afghanistan and southern Tajikistan are called Kushanshahr, and the end date of the Kushan kingdom is based on the 40-50s of the 3rd century AD.

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Qu, Pengfei, Shengwei Su, Jian Jiao, Xiangyang Hu, Cheng Zhao, Xiao Fang, and Gengsheng Yan. "Spatial Assessment of Hydrochemical Characteristics and Evolution of Inferior Quality Water in Kashi Delta." Water 13, no. 24 (December 12, 2021): 3557. http://dx.doi.org/10.3390/w13243557.

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Hydrochemistry is a critical indicator of water quality. We analysed 146 hydrochemical parameters of groundwater and the hydrogeological background of the Kashi region in China, examined their spatial distributions, and elucidated the mechanisms of their occurrence. We used graphical and multivariate statistical methods to distinguish between high- and poor-quality water. In the Kizil-Cakmak River Basin of the northern Kashi region, the primary cations were Ca2+ and Mg2+, and the primary anion was SO42−; their concentrations were four times higher than the Class III water quality standard. Additionally, the salinity was high. In contrast, in the upstream and midstream parts of the Gez-Kushan River Basin in the southern Kashi region, the primary ions were HCO3− and SO42−, and the salinity was low. Downstream of the Gez-Kushan River Basin, the primary ion was Cl−, and the salinity was low. There was a wide-ranging spatial variability in the SO42−, Cl−, and Ca2+ contents throughout the study area. The present findings can be applied to locate suitable domestic, agricultural, and industrial water sources in the Kashi region and can provide theoretical guidance for the scientific development and management of groundwater in this region.

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Journal articles on the topic 'Kushans'

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