The Sacred Asian Gate Tradition in Europe (SymbolicCrossings from the Mundane to the Sacred)
This letter introduces a hypothesis of a cultural connection between the sacred gateway tradition found across Asia and the Szekler gates of Transylvania in the Carpathian Basin. Traces of this theory were mentioned by two 19th century historians James Fergusson and Robert Sewell. Fergusson in the’ Tree and Serpent Worship’(1868)and Sewell’ Early Buddhist Symbolism’ (1886) describe the interesting similarities between certain symbols and ornaments of ancient Buddhist stupas and others in Eastern Europe and Western Asia. They expressed the hope that this topic would be considered for further research.
Spreading of Buddhism & Buddhist Art
After Alexander the Great’s campaigns, the Silk Roads were loaded with numerous dier-ent religious, intellectual traditions and beliefs. Buddhism was a concept that quickly
becamesuccessfulandacceptedacrossAsia,especiallyafterithadbeenembracedbyemperorAshoka(Frankopan, 2015). Certain researchers are using terms such as ‘social conversion ‘ or ‘in-tegration’ to describe the way Buddhism gained acceptance in countries of Asia. The artof dierent cultural backgrounds synergising with Buddhism created new unique styles like the Greco-Buddhist world of Gandhara. In China it fused with Taoism and Confucianism, in
Japan it created Shinto-Buddhism and in Southeast Asian countries like Indonesia and Bali it gave birth to Hindu-Buddhist art (Shashibala, 2003; Albanese, 2007). Buddhism was the cultural connecting element that stretched from the Greco-Buddhist world of Gandhara to the Hindu-Buddhist Majapahit candies of Java
.
Academia Letters, June 2021
Corresponding Author: Katalin Puskas Khetani, katalin.mark.vince@gmail.com
Citation:
Puskas Khetani, K. (2021). The Sacred Asian Gate Tradition in Europe (Symbolic Crossings from the Mundane to the Sacred).
Academia Letters
[30] Harshananda, S. (2008). A Concise Encyclopedia of Hinduism. Sri Ramakrishna Math[31] Hawkes, J. D. (2008). Bharhut: A Reassessment.
South Asian Studies
(1), 1–14.https://doi.org/10.1080/02666030.2008.9628677[32] Higuchi, T., & Barnes, G. (1995). Bamiyan: Buddhist cave temples in Afghanistan.
World Archaeology
(2), 282–302. https://doi.org/10.1080/00438243.1995.9980308[33] Hoppal, M. (1990). Tulipán és szív: Szerelmi jelképek a magyar népművészetben (Hun-garian Edition). Csokonai, 1990.[34] Huszka, J. (1898). Magyar ornamentika. Budapest : Pátria, 1898.[35] Isomae, I. (2015). Revering the Heaven and Prostrating before the Earth: History of theFushimi Inari Great Tōyō Church in Aichi Prefecture (English).
Ake 57
.[36] Jiang, B. (2014). Chinese Gates of Late Imperial China in the Context of Cosmo-Religious Rituals. Phd thesis - University of Sheeld.[37] Kastawan, I. W., Nagafuchi, Y., Fumoto, K. (2009). Morphological Typology and Ori-gins of the Hindu-Buddhist Candi Architecture in Bali Island. J. Archit. Plann., AIJ, Vol.74 No. 642, 1857-1866, Aug., 2009[38] Kugŏwŏn, K. (2002). An Illustrated Guide to Korean Culture: 233 Traditional KeyWords. Hakgojae, 2002.[39] Le Martin, M. (2012). The Goddess Lajja Gauri Origins. CreateSpace IndependentPublishing Platform; Large Print edition (July 21, 2012).[40] Mackerras, C., Sen, T. (2003). Review of Buddhism, Diplomacy, and Trade: The Re-alignment of Sino-Indian Relations, 600—1400. Asian Interactions and Comparisons.
China Review International
10
(2), 447–449.[41] Makeham, J. (2008). China : the world’s oldest living civilization revealed. In
cata-log.princeton.edu
. London: Thames & Hudson.[42] Man, J. (2005). Attila the Hun A Barbarian King and the Fall of Rome. Bantam Press[43] Man, J. (2019). Barbarians at the Wall. Bantam Press[44]Marshall, S.J.(1918). AGuidetoSanchi. Managerofpublications; 3rdedition(January1, 1955).
Academia Letters, June 2021
Corresponding Author:
Katalin Puskas Khetani, katalin.mark.vince@gmail.com
Citation:
Puskas Khetani, K. (2021). The Sacred Asian Gate Tradition in Europe (Symbolic Crossings from theMundane to the Sacred).
Academia Letters
, Article 1335.
©2021 by the author — Open Access — Distributed under CC BY 4.0
[45]Mishra,B.,Mohanty,P.,Mohanty,P.K.(2002). HeadlessContourintheArtTraditionof Orissa, Eastern India. Bulletin of the Deccan College Research Institute
, 311–321.https://www.jstor.org/stable/42930626?seq=1[46] Orban, B. (1868). A Székelyföld leírása történelmi, régészeti, természetrajzi s népismeiszempontból.[47] Pincott, F. (1887).
The Tri-Ratna
. The Journal of the Royal Asiatic Society of GreatBritain and Ireland, New Series,. http://www.jstor.org/stable/25208863[48] Phuong, T. K. (2009). The Architecture of the Temple-Towers of Ancient Champa (Cen-tral Vietnam). Champa and the Archaeology of My Son (Vietnam), (eds. Andrew Hardy,Mauro Cucarzi and Patrizia Zolese). Singapore: NUS Press, 2009, pp. 155-86., 2009[49] Reichle, N. (2007). Violence and Serenity- Late Buddhist Sculpture from Indonesia.University of Hawai’i Press.[50] Schoppert, P. (1997) Java Style. Editions Didier Millet. Singapore.[51] Seckel, D. (1964). The Art of Buddhism. Crown Publishers.[52] Sen, S., & Lakhani, S. (2009). Toran Architecture of Gujarat.
Journal of the Oriental Institute
.[53] Sewell, R. (1886). Early Buddhist Symbolism.
The Journal of the Royal Asiatic SocietyofGreatBritainandIreland
,
18
(3),364–408. https://www.jstor.org/stable/25208833?seq=1[54] Sharma, R. C. (1994). The Splendour Of Mathura Art and Museum by Sharma, R C.,D.K. Printworld; 1st edition (March 1, 1994).[55] Shashibala, & Chandra. (2003). Buddhist Art In Praise of the Divine. Lustre Press(January 1, 2003).[56] Sonawane, Dr. V. H. (1988).
Some Remarkable Sculptures of Lajja Gauri from Gujarat, Lalit Kala, No. 23, New Delhi, 1988, pp.27-35.
[57]Sthapati, V.G.(2005)PubliclectureVastuprinciples, BrihadeeswaraTempleinTanjour,India. Part 2 of the lecture. At min 9 of the 31.10 minute video.[58] Suprapti, A., et al. (2017). Towards a harmonious development between nature andculture on Walisanga religious site, Indonesia – learning from the best practices in Japan.
Corresponding Author:
Katalin Puskas Khetani, katalin.mark.vince@gmail.com
Citation:
Puskas Khetani, K. (2021). The Sacred Asian Gate Tradition in Europe (Symbolic Crossings from theMundane to the Sacred).
©2021 by the author — Open Access — Distributed under CC BY 4.0
IOPConf. Series: EarthandEnvironmentalScience99(2017)012035doi:10.1088/1755-1315/99/1/012035[59] Thompson, E. A. (1946). Christian missionaries amongst the Huns. Hermathena, No.67 (May, 1946), pp. 73-79. http://www.jstor.org/stable/23037831[60] Weatherford, J. (2016). Genghis Khan and the Quest for God. Viking[61] Wink, A. (1990). Al-Hind, the Making of the Indo-Islamic World: Early medieval Indiaand the expansion of Islam, 7th-11th centuries. Brill Academic Pub.
Corresponding Author:
Katalin Puskas Khetani, katalin.mark.vince@gmail.com
Citation:
Puskas Khetani, K. (2021). The Sacred Asian Gate Tradition in Europe (Symbolic Crossings from theMundane to the Sacred).
Academia Letters
https://doi.org/10.20935/AL1335
Source
[[1]]