The Ashmolean Museum wide ranging collection of the art of the Indian subcontinent includes important holdings of archaeological artefacts and a strong representation of early Indian sculpture in terracotta, stone and other materials dating from before AD 600. These works are fully discussed and illustrated in the present catalogue, with the exception of Buddhist sculpture of the Gandhara region.
The Work Studies Basic Principles Of Ancient Indian Art And Architecture. It Deals With Hindu Thinking And Practice Of Art Including The Hindu View Of Godhead, Iconography And Iconometry And Symbols And Symbolism In Hindu Art. It Surveys Indian Art And Temple Architecture From The Ancient Times And Makes Comparative Studies Of Religious Art In India.
This Monograph Presents, In A Concise But Comprehensive Manner, A Syncretic View Of The Latest Information On Various Aspects Such As Tools And Technologies, Settlement And Subsistence Patterns, Ecological Background And Distributional Configuration In Respect Of The Stone Age And The Chalcolithic Cultures Outside The Harappan Zone. The Megalithic Cultures Of Peninsular India And The Deccan Too Find A Place In The Book
The Book Begins With An Introduction On The Prehistoric And Proto-Historic Cultures Of India And Discusses Human Evolution As Gathered From Hominid Fossil Remains. It Also Examines The Nature Of Cultural Relics Belonging To Each Period And Dynastic Rule; Agriculture, Trade, Settlement And Migration Patterns Related To Making, Use And Spread Of Art Materials; And Social And Religious Aspects Of Society That Are Revealed By The Art And Architecture Of The Periods.
This volume presents a comprehensive account of the Vijayanagara Empire and Hampi-Vijayanagara site through a study of archaeology, photography, painting, sculptures, inscriptions, coinage, conservation and heritage, and existing scholarship.
To scholars in the field, the need for an up-to-date overview of the art of South Asia has been apparent for decades. Although many regional and dynastic genres of Indic art are fairly well understood, the broad, overall representation of India's centuries of splendor has been lacking. The Art of Ancient India is the result of the author's aim to provide such a synthesis. Noted expert Sherman E. Lee has commented: –Not since Coomaraswamyês History of Indian and Indonesian Art (1927) has there been a survey of such completeness.” Indeed, this work restudies and reevaluates every frontier of ancient Indic art _ from its prehistoric roots up to the period of Muslim rule, from the Himalayan north to the tropical south, and from the earliest extant writing through the most modern scholarship on the subject. This dynamic survey-generously complemented with 775 illustrations, including 48 in full color and numerous architectural ground plans, and detailed maps and fine drawings, and further enhanced by its guide to Sanskrit, copious notes, extensive bibliography, and glossary of South Asian art terms-is the most comprehensive and most fully illustrated study of South Asian art available. The works and monuments included in this volume have been selected not only for their artistic merit but also in order to both provide general coverage and include transitional works that furnish the key to an all encompassing view of the art. An outstanding portrayal of ancient Indiaês highest intellectual and technical achievements, this volume is written for many audiences: scholars, for whom it provides an up-to-date background against which to examine their own areas of study; teachers and students of college level, for whom it supplies a complete summary of and a resource for their own deeper investigations into Indic art; and curious readers, for whom it gives a broad-based introduction to this fascinating area of world art.
Serious study of the art of India began only in the nineteenth century. This small volume provides a masterly overview of the scholarship of the past century and a half. Mr. Chandra's purpose is twofold: to help present–day students understand their scholarly heritage, and to encourage them to re-examine their own methods and assumptions. His histographical approach enables him to pay tribute to the great achievements of the pioneers in the field and also to notice the manner in which errors of fact and method have crept into some of the contemporary thinking and writing on the subject. Rather than attempt to discuss the writings of every scholar of note, he restricts himself to a few whose work, in his opinion, clearly represents the various stages of the development of the discipline. In analyzing their contributions, he concentrates on the broad methodological thrust of their work and not on the details of their conclusions. The study of architecture is considered first, because it was regarded by the ancient Indians as the most important of the visual arts and was the earliest of the arts to receive careful, analytic treatment in modern times. Sculpture is taken up second, and last the study of Indian painting, the area in which the most remarkable progress has been made in the last twenty–five years. In the course of the discussion many topics of broad interest are touched upon, including the relation of art history to the other disciplines, problems presented by various methods of classification, iconography and iconology, the relevance of style, the meaning of form, and the connection between artists and patrons.
One of the first things that strike the Western viewer of Indian art is the multiplicity of heads, arms and eyes. This convention grows out of imagery conceived by Vedic sages to explain creation. This book for the first time investigates into the meaning of this convention. The author concentrates on its origins in Hindu art and on preceding textual references to the phenomenon of multiplicity. The first part establishes a general definition for the convention. Examination of all Brahmanical literature up to, and sometimes beyond, the 1st - 3rd century A.D., adds more information to this basic definition. The second part applies this literary information mainly to icons of the Yaksa, Śiva, Vāsudeva-Kṛsṇa and the Goddess, and indicates how Brahmanical cultural norms, exemplified in Mathurā, can transmit textual symbols. Both Part I and Part II provide iconic modules and a methodology to generate interpretations for icons with this remarkable feature through the Gupta age.
