the count of monte cristo takes place in

The story takes place in France, Italy, and islands in the Mediterranean during the historical events of 1815â€“1839: the era of the Bourbon Restoration through the reign of Louis-Philippe of France. It begins just before the Hundred Days period (when Napoleon returned to power after his exile). The historical setting is a fundamental element of the book, an adventure story primarily concerned with themes of hope, justice, vengeance, mercy, and forgiveness. It centres on a man who is wrongfully imprisoned, escapes from jail, acquires a fortune, and sets about exacting revenge on those responsible for his imprisonment. His plans have devastating consequences for both the innocent and the guilty.

The Count of Monte Cristo

The Count of Monte Cristo (French: Le Comte de Monte-Cristo) is an adventure novel by French author Alexandre Dumas (pÃ¨re) completed in 1844. It is one of the author's most popular works, along with The Three Musketeers. Like many of his novels, it was expanded from plot outlines suggested by his collaborating ghostwriter Auguste Maquet.[1] Another important work by Dumas, written prior to his work with Maquet, was the short novel "Georges"; this novel is of particular interest to scholars because Dumas reused many of the ideas and plot devices later in The Count of Monte Cristo.[2]

The book is considered a literary classic today. According to Luc Sante, "The Count of Monte Cristo has become a fixture of Western civilization's literature, as inescapable and immediately identifiable as Mickey Mouse, Noah's flood, and the story of Little Red Riding Hood."[3]

Dumas wrote[4] that the idea of revenge in The Count of Monte Cristo came from a story in a book compiled by Jacques Peuchet, a French police archivist, published in 1838 after the death of the author.[5] Dumas included this essay in one of the editions from 1846.[6] Peuchet told of a shoemaker, Pierre Picaud, living in Nîmes in 1807, who was engaged to marry a rich woman when three jealous friends falsely accused him of being a spy for England. Picaud was placed under a form of house arrest in the Fenestrelle Fort, where he served as a servant to a rich Italian cleric. When the man died, he left his fortune to Picaud, whom he had begun to treat as a son. Picaud then spent years plotting his revenge on the three men who were responsible for his misfortune. He stabbed the first with a dagger on which were printed the words "Number One", and then he poisoned the second. The third man's son he lured into crime and his daughter into prostitution, finally stabbing the man himself. This third man, named Loupian, had married Picaud's fiancée while Picaud was under arrest.

In another of the "True Stories", Peuchet describes a poisoning in a family. This story, also quoted in the Pleiade edition, has obviously served as model for the chapter of the murders inside the Villefort family. The introduction to the Pleiade edition mentions other sources from real life: Abbé Faria existed and died in 1819 after a life with much resemblance to that of the Faria in the novel. As for Dantès, his fate is quite different from his model in Peuchet's book, since the latter is murdered by the "Caderousse" of the plot. But Dantès has "alter egos" in two other Dumas works; in "Pauline" from 1838, and more significantly in "Georges" from 1843, where a young man with black ancestry is preparing a revenge against white people who had humiliated him.

On the day of his wedding to Mercédès, Edmond Dantès, first mate of the Pharaon, is falsely accused of treason, arrested, and imprisoned without trial in the Château d'If, a grim island fortress off Marseilles. A fellow prisoner, Abbé Faria, correctly deduces that his jealous rival Fernand Mondego, envious crewmate Danglars, and double-dealing Magistrate De Villefort framed him. Faria inspires his escape and guides him to a fortune in treasure. As the powerful and mysterious Count of Monte Cristo, he arrives from the Orient to enter the fashionable Parisian world of the 1830s and avenge himself on the men who conspired to destroy him.

In 1815, Edmond Dantès, a young merchant sailor who has recently been granted the succession of his captain Leclère, returns to Marseille to marry his Catalan fiancée Mercédès. Leclère, a supporter of the exiled Napoléon I, found himself dying at sea and charged Dantès to deliver two objects: a package to General Bertrand (exiled with Napoleon Bonaparte on Elba), and a letter from Elba to an unknown man in Paris. On the eve of Dantès' wedding to Mercédès, Fernand Mondego (Mercédès' cousin and a rival for her affections) is given advice by Dantès' colleague Danglars (who is jealous of Dantès' rapid rise to captain) to send an anonymous note accusing Dantès of being a Bonapartist traitor. Caderousse (Dantès' cowardly and selfish neighbor) is drunk while the two conspirators set the trap for Dantès and stays quiet as Dantès is arrested, then sentenced. Villefort, the deputy crown prosecutor in Marseille, destroys the letter from Elba when he discovers that it is addressed to his own father, Noirtier (who is a Bonapartist), since if this letter came into official hands, it would destroy his ambitions and reputation as a staunch Royalist. To silence Dantès, he condemns him without trial to life imprisonment.

After six years of imprisonment in the Château d'If, Dantès is on the verge of suicide when he befriends the Abbé Faria ("The Mad Priest"), an Italian fellow prisoner who had dug an escape tunnel that ended up in Dantès' cell. Over the next eight years, Faria gives Dantès an extensive education in language, culture, and science. Knowing himself to be close to death, Faria tells Dantès the location of a treasure on the island of Monte Cristo. When Faria dies, Dantès takes his place in the burial sack. When the guards throw the sack into the sea, Dantès breaks through and swims to a nearby island. He is rescued by a smuggling ship that stops at Monte Cristo. After recovering the treasure, Dantès returns to Marseille. He later purchases the island of Monte Cristo and the title of Count from the Tuscan government.

Traveling as the Abbé Busoni, Dantès meets Caderousse, now living in poverty, who regrets not intervening and possibly saving Dantès from prison. He gives Caderousse a diamond that can be either a chance to redeem himself or a trap that will lead to his ruin. Learning that his old employer Morrel is on the verge of bankruptcy, Dantès buys Morrel's debts and gives Morrel three months to fulfill his obligations. At the end of the three months and with no way to repay his debts, Morrel is about to commit suicide when he learns that his debts have been mysteriously paid and that one of his lost ships has returned with a full cargo, secretly rebuilt and laden by Dantès.

Reappearing as the rich Count of Monte Cristo, Dantès begins his revenge on the three men responsible for his unjust imprisonment: Fernand, now Count de Morcerf and Mercédès' husband; Danglars, now a baron and a wealthy banker; and Villefort, now procureur du roi. The Count appears first in Rome, where he becomes acquainted with the Baron Franz d'Épinay, and Viscount Albert de Morcerf, the son of Mercédès and Fernand. Dantès arranges for the young Morcerf to be captured by the bandit Luigi Vampa and then seemingly rescues him from Vampa's gang. The Count then moves to Paris and dazzles Danglars with his wealth, persuading him to extend him a credit of six million francs. The Count manipulates the bond market and quickly destroys a large portion of Danglars' fortune. The rest of it begins to rapidly disappear through mysterious bankruptcies, suspensions of payment, and more bad luck in the Stock Exchange.

Villefort had once conducted an affair with Madame Danglars. She became pregnant and delivered the child in the house that the Count has now purchased. To cover up the affair, Villefort told Madame Danglars that the infant was stillborn, smothered the child, and thinking him to be dead, buried him in the garden. While Villefort was burying the child, he was stabbed by the smuggler Bertuccio, who unearthed the child and resuscitated him. Bertuccio's sister-in-law brought the child up, giving him the name "Benedetto." Benedetto takes up a life of crime as he grows into adolescence. He robs his adoptive mother (Bertuccio's sister-in-law) and ends up killing her, then runs away. Bertuccio later becomes the Count's servant and informs him of this history.

Benedetto is sentenced to the galleys with Caderousse, who had sold the diamond but killed both his wife and the buyer out of greed. After Benedetto and Caderousse are freed by Dantès, using the alias "Lord Wilmore," the Count induces Benedetto to take the identity of "Viscount Andrea Cavalcanti" and introduces him into Parisian society. Andrea ingratiates himself to Danglars, who betroths his daughter Eugénie to Andrea (not knowing they are half-siblings) after cancelling her engagement to Albert. Meanwhile, Caderousse blackmails Andrea, threatening to reveal his past if he doesn't share his new-found wealth. Cornered by "Abbé Busoni" while attempting to rob the Count's house, Caderousse begs to be given another chance. Dantès forces him to write a letter to Danglars exposing Cavalcanti as an impostor and allows Caderousse to leave the house. The moment Caderousse leaves the estate, he is stabbed by Andrea. Caderousse dictates a deathbed statement identifying his killer, and the Count reveals his true identity to Caderousse moments before he dies.

Years before, Ali Pasha of Janina had been betrayed to the Turks by Fernand. After Ali's death, Fernand sold Ali's wife Vasiliki and his daughter Haydée into slavery. While Vasiliki died shortly thereafter, Dantès purchased Haydée. The Count manipulates Danglars into researching the event, which is published in a newspaper. As a result, Fernand is investigated by his peers and disgraced. When Albert blames the Count for his father's downfall and challenges him to a duel, Mercédès, having already recognized Monte Cristo as Dantès, goes to the Count and begs him to spare her son. During this interview, she learns the truth of his arrest and imprisonment but still convinces the Count not to kill her son. Realizing that Edmond now intends to let Albert kill him, she reveals the truth to Albert, which causes Albert to make a public apology to the Count. Albert and Mercédès disown Fernand, who is confronted with Dantès' true identity and commits suicide. Albert and Mercédès renounce their titles and wealth and depart to begin new lives.

Valentine, Villefort's daughter by his late first wife, stands to inherit the fortune of her grandfather (Noirtier) and of her mother's parents (the Saint-Mérans), while Villefort's second wife Héloïse seeks the fortune for her son Édouard. The Count is aware of Héloïse's intentions and introduces her to the technique of poison. Héloïse fatally poisons the Saint-Mérans, so that Valentine inherits their fortune. Valentine is disinherited by Noirtier in an attempt to prevent Valentine's impending marriage with Franz d'Épinay, whom she does not love. The marriage is cancelled when d'Épinay learns that his father (believed assassinated by Bonapartists) was actually killed by Noirtier in a fair duel. Afterwards, Valentine is reinstated in Noirtier's will. After a failed attempt on Noirtier's life, Héloïse targets Valentine so that Édouard will get the fortune. However, Valentine is the prime suspect in her father's eyes in the deaths of the Saint-Mérans and Noirtier's servant, Barrois. On learning that Morrel's son Maximilien is in love with Valentine, the Count saves her by making it appear as though Héloïse's plan to poison Valentine has succeeded and that Valentine is dead. Villefort learns from Noirtier that Héloïse is the real murderer and confronts her, giving her the choice of a public execution or committing suicide.

Fleeing after Caderousse's letter exposes him, Andrea is arrested and returned to Paris, where Villefort prosecutes him. While in prison awaiting trial, Andrea is visited by Bertuccio, who tells him the truth about his father. At his trial, Andrea reveals that he is Villefort's son and was rescued after Villefort buried him alive. Villefort admits his guilt and flees the court. He rushes home to stop his wife's suicide but is too late; she has poisoned her son as well. Dantès confronts Villefort, revealing his true identity, but this drives Villefort insane. Dantès tries but fails to resuscitate Édouard, causing him to question if he has gone too far.

After the Count's manipulation of the bond market, Danglars is left with a destroyed reputation and 5,000,000 francs he has been holding in deposit for hospitals. The Count demands this sum to fulfil their credit agreement, and Danglars embezzles the hospital fund. Abandoning his wife, Danglars flees to Italy with the Count's receipt and 50,000 francs. While leaving Rome, he is kidnapped by the Count's agent Luigi Vampa and is imprisoned. Forced to pay exorbitant prices for food and nearly starved to death, Danglars signs away his ill-gotten gains. Dantès anonymously returns the stolen money to the hospitals. Danglars finally repents his crimes, and a softened Dantès forgives him and allows him to leave with his freedom and 50,000 francs.

Maximilien Morrel, believing Valentine to be dead, contemplates suicide after her funeral. Dantès reveals his true identity and explains that he rescued Morrel's father from bankruptcy years earlier; he then tells Maximilien to reconsider his suicide. On the island of Monte Cristo, Dantès presents Valentine to Maximilien and reveals the true sequence of events. Having found peace, Dantès leaves the newly reunited couple part of his fortune and departs for an unknown destination to find comfort and a new life with Haydée, who has declared her love for him. The reader is left with a final thought: "all human wisdom is contained in these two words, 'Wait and Hope'".

The Count of Monte Cristo was originally published in the Journal des Débats in eighteen parts. Serialization ran from August 28, 1844 to January 15, 1846. The first edition in book form was published in Paris by Pétion in 18 volumes with the first two issued in 1844 and the remaining sixteen in 1845.[7] Most of the Belgian pirated editions, the first Paris edition and many others up to the Lécrivain et Toubon illustrated edition of 1860 feature a misspelling of the title with "Christo" used instead of "Cristo". The first edition to feature the correct spelling was the L'Écho des Feuilletons illustrated edition, Paris 1846. This edition featured plates by Paul Gavarni and Tony Johannot and was said to be "revised" and "corrected", although only the chapter structure appears to have been altered with an additional chapter entitled La Maison des Allées de Meilhan having been created by splitting Le Départ into two.[8]

The first appearance of The Count of Monte Cristo in English was the first part of a serialization by W. Francis Ainsworth in volume VII of Ainsworth's Magazine published in 1845, although this was an abridged summary of the first part of the novel only and was entitled The Prisoner of If. Ainsworth translated the remaining chapters of the novel, again in abridged form, and issued these in volumes VIII and IX of the magazine in 1845 and 1846 respectively.[8] Another abridged serialisation appeared in The London Journal between 1846 and 1847.

The first single volume translation in English was an abridged edition with woodcuts published by Geo Pierce in January 1846 entitled The Prisoner of If or The Revenge of Monte Christo.[8]

In April 1846, volume three of the Parlour Novelist, Belfast, Ireland: Simms and M'Intyre, London: W S Orr and Company, featured the first part of an unabridged translation of the novel by Emma Hardy. The remaining two parts would be issued as the Count of Monte Christo volumes I and II in volumes 8 and 9 of the Parlour Novelist respectively.[8]

The most common English translation is an anonymous one originally published in 1846 by Chapman and Hall. This was originally released in ten weekly installments from March 1846 with six pages of letterpress and two illustrations by M Valentin.[9] The translation was released in book form with all twenty illustrations in two volumes in May 1846, a month after the release of the first part of the above-mentioned translation by Emma Hardy.[8] The translation follows the revised French edition of 1846, with the correct spelling of "Cristo" and the extra chapter The House on the AllÃ©es de Meilhan.

Most English editions of the novel follow the anonymous translation. In 1889 two of the major American publishers Little Brown and T.Y Crowell updated the translation, correcting mistakes and revising the text to reflect the original serialised version. This resulted in the removal of the chapter The House on the AllÃ©es de Meilhan, with the text restored to the end of the chapter called The Departure.[10][11]

In 1955 Collins published an updated version of the anonymous translation which cut several passages including a whole chapter entitled The Past and renamed others.[12] This abridgement was republished by many Collins imprints and other publishers including the Modern Library, Vintage, the 1998 Oxford World's Classics edition (later editions restored the text) and the 2009 Everyman's Library edition.

In 1996 Penguin Classics published a new translation by Robin Buss. Buss's translation updated the language, making the text more accessible to modern readers, and restored content that was modified in the 1846 translation because of Victorian English social restrictions (for example, references to EugÃ©nie's lesbian traits and behaviour) to reflect Dumas' original version.

In addition to the above there have also been many abridged translations such as an 1892 edition published by F.M Lupton, translated by Henry L. Williams (this translation was also released by M.J Ivers in 1892 with Williams using the pseudonym of Professor William Thiese).[8] A more recent abridgement is the translation by Lowell Blair for Bantam Classics in 1956.

The first Japanese translation by Kuroiwa Shūroku was entitled "Shigai Shiden Gankutsu-ou" (史外史伝巌窟王, "a historical story from outside history, the King of the Cavern"), and serialized from 1901–1902 in the Yorozu Chouhou newspaper, and released in book form in four volumes by publisher Aoki Suusandou in 1905. Though later translations use the title "Monte Cristo-haku" (モンテ・クリスト伯, the Count of Monte Cristo), the "Gankutsu-ou" title remains highly associated with the novel and is often used as an alternative. As of March 2016, all movie adaptations of the novel brought to Japan used the title "Gankutsu-ou", with the exception of the 2002 film, which has it as a subtitle (with the title itself simply being "Monte Cristo").

The novel is popular in Japan, and has spawned numerous adaptations, the most notable of which are the novels Meiji Gankutsu-ou by Taijirou Murasame and Shin Gankutsu-ou by Kaitarō Hasegawa. Its influence can also be seen in how one of the first prominent cases of miscarriage of justice in Japan, in which an innocent man was charged with murder and imprisoned for half a century, is known in Japanese as the "Yoshida Gankutsu-ou incident" (吉田岩窟王事件).

The original work was published in serial form in the Journal des DÃ©bats in 1844. Carlos Javier Villafane Mercado described the effect in Europe:

George Saintsbury stated: "Monte Cristo is said to have been at its first appearance, and for some time subsequently, the most popular book in Europe. Perhaps no novel within a given number of years had so many readers and penetrated into so many different countries."[14] This popularity has extended into modern times as well. The book was "translated into virtually all modern languages and has never been out of print in most of them. There have been at least twenty-nine motion pictures based on it ... as well as several television series, and many movies [have] worked the name 'Monte Cristo' into their titles."[13] The title Monte Cristo lives on in a "famous gold mine, a line of luxury Cuban cigars, a sandwich, and any number of bars and casinos—it even lurks in the name of the street-corner hustle three-card monte."[15]

Modern Russian writer and philologist Vadim Nikolayev determined The Count of Monte-Cristo as a megapolyphonic novel.[16]

The novel has been the inspiration for many other works, from Lew Wallace's Ben-Hur (1880),[17] a science fiction retelling in Alfred Bester's The Stars My Destination,[18] to Stephen Fry's contemporary The Stars' Tennis Balls.[19]

The success of Monte Cristo coincides with France's Second Empire. In the book, Dumas tells of the 1815 return of Napoleon I, and alludes to contemporary events when the governor at the Château d'If is promoted to a position at the castle of Ham.[Notes 1] The attitude of Dumas towards "bonapartisme" was conflicted. His father, Thomas-Alexandre Dumas,[Notes 2] a Haitian of mixed descent, became a successful general during the French Revolution. New racial-discrimination laws were applied in 1802, and the general was dismissed from the army and became profoundly bitter toward Napoleon. In 1840, the ashes of Napoleon I were brought to France and became an object of veneration in the church of Les Invalides, renewing popular patriotic support for the Bonaparte family.

In "Causeries" (1860), Dumas published a short paper, "État civil du Comte de Monte-Cristo", on the genesis of the Count of Monte-Cristo.[Notes 3] It appears that Dumas had close contacts with members of the Bonaparte family while living in Florence in 1841. In a small boat he sailed around the island of Monte-Cristo accompanied by a young prince, a cousin to Louis Bonaparte, who was to become Emperor of the French ten years later. During this trip he promised the prince that he would write a novel with the island's name in the title. At that time the future emperor was imprisoned at the citadel of Ham – a name that is mentioned in the novel. Dumas did visit him there,[20] although he does not mention it in "Etat civil".

During the life of Thomas-Alexandre Dumas:

During the life of Alexandre Dumas:

Alexandre Dumas and Auguste Maquet wrote a set of four plays that collectively told the story of The Count of Monte Cristo: Monte Cristo Part I (1848); Monte Cristo Part II (1848); Le Comte de Morcerf (1851) and Villefort (1851). The first two plays were first performed at Dumas' own Théâtre Historique in February 1848, with the performance spread over two nights, each with a long duration (the first evening ran from 18:00 until 00:00). The play was also unsuccessfully performed at Drury Lane in London later that year where rioting erupted in protest at French companies performing in England.

The adaptation differs from the novel in many respects: several characters, such as Luigi Vampa, are excluded; Whereas the novel includes many different plot threads that are brought together at the conclusion, the third and fourth plays deal only with the fate of Mondego and Villefort respectively (Danglars fate is not featured at all); the play is the first to feature DantÃ¨s shouting "the world is mine!", an iconic line that would be used in many future adaptations.

Two English adaptations of the novel were published in 1868. The first, by Hailes Lacy, differs only slightly from Dumas' version with the main change being that Fernand Mondego is killed in a duel with the Count rather than committing suicide. Much more radical was the version by Charles Fechter, a notable French-Anglo actor. The play faithfully follows the first part of the novel, omits the Rome section and makes several sweeping changes to the third part, among the most significant being that Albert is actually the son of Dantès. The fates of the three main antagonists are also altered: Villefort, whose fate is dealt with quite early on in the play, kills himself after being foiled by The Count trying to kill Noirtier (Villefort's half brother in this version); Mondego kills himself after being confronted by Mercedes; Danglars is killed by The Count in a duel. The ending sees Dantès and Mercedes reunited and the character of Haydee is not featured at all. The play was first performed at the Adelphi in London in October 1868. The original duration was five hours, resulting in Fechter abridging the play, which, despite negative reviews, had a respectable sixteen-week run. Fechter moved to the United States in 1869 and Monte Cristo was chosen for the inaugural play at the opening of the Globe Theatre, Boston in 1870. Fechter last performed the role in 1878. In 1883 John Stetson, manager of the Booth Theatre and The Globe Theatre, wanted to revive the play and asked James O'Neill to perform the lead role. O'Neill, who had never seen Fechter perform, made the role his own and the play became a commercial, if not an artistic success. O'Neill made several abridgements to the play and eventually bought it from Stetson. A motion picture based on Fechter's play, with O'Neill in the title role, was released in 1913 but was not a huge success. O'Neill died in 1920, two years before a more successful motion picture, produced by Fox and partially based on Fechter's version, was released.

The Count of Monte Cristo is a musical based on the novel, with influences from the 2002 film adaptation of the book. The music is written by Frank Wildhorn and the lyrics and book are by Jack Murphy. It debuted in Switzerland in 2009.[23]


where are the traces of gandhara art found

Stucco as well as stone was widely used by sculptors in Gandhara for the decoration of monastic and cult buildings. Stucco provided the artist with a medium of great plasticity, enabling a high degree of expressiveness to be given to the sculpture. Sculpting in stucco was popular wherever Buddhism spread from Gandhara â€“ Afghanistan, Pakistan, India, Central Asia, and China.

Gandhara

Gandhara existed since the time of the Rigveda (c. 1500–1200 BC)[1][2], as well as the Zoroastrian Avesta, which mentions it as Vaēkərəta, the sixth most beautiful place on earth, created by Ahura Mazda. Gandhara was conquered by the Achaemenid Empire in the 6th century BC. Conquered by Alexander the Great in 327 BC, it subsequently became part of the Maurya Empire. As a center of Bactrian Zoroastrianism, Hinduism[3], and later, Greco-Buddhism, and famed for its local tradition of Gandhara Art (Greco-Buddhist), Gandhara attained its height from the 1st century to the 5th century under the Kushan Empire. The Persian term Shahi is used by history writer Al-Biruni[4] to refer to the ruling dynasty[5] that took over from the Kabul Shahi[6] and ruled the region during the period prior to Muslim conquests of the 10th and 11th centuries. After it was conquered by Mahmud of Ghazni in 1001 AD, the name Gandhara disappeared. During the Muslim period, the area was administered from Lahore or from Kabul. During Mughal times, it was an independent district which included the Kabul province.

Gandhara was known in Sanskrit as गन्धार gandhāra, in Avestan as Vaēkərəta, in Old Persian as Para-upari-sena, in Chinese as 犍陀罗, and in Greek as Παροπαμισάδαι Paropamisadae.

The name Gāndhāra occurs later in the classical Sanskrit of the epics. It is recorded in Avestan as Vaēkərəta. The Gandhari people are a tribe mentioned in the Rigveda, the Atharvaveda, and later texts.[7] One proposed origin of the name is from the Sanskrit word gandha, meaning "perfume" and "referring to the spices and aromatic herbs which they [the inhabitants] traded and with which they anointed themselves."[8] Some authors have connected the modern name Kandahar to Gandhara.[9]

A Persian form of the name, Gandara, is mentioned by Herodotus[10] in the context of the story of the Greek explorer Scylax of Caryanda, who sailed down the Indus River starting at the city of Caspatyrus in Gandara (Κασπάτυρος, πόλις Γανδαρική). Herodotus records that those Iranic tribes, which were adjacent to the city of Caspatyrus and the district of Pactyïce, had customs similar to the Bactrians, and are the most warlike amongst them. These are also the people who obtain gold from the ant-hills of the adjoining desert. On the identity of Caspatyrus, there have been two opinions, one equating it with Kabul, the other with the name of Kashmir (Kasyapa pur, condensed to Kaspapur as found in Hecataeus).[11]

The boundaries of Gandhara varied throughout history. Sometimes the Peshawar Valley and Taxila were collectively referred to as Gandhara; sometimes the Swat Valley (Sanskrit: Suvāstu) was also included. The heart of Gandhara, however, was always the Peshawar Valley. The kingdom was ruled from capitals at Kapisa (Bagram),[12] Pushkalavati (Charsadda), Taxila, Puruṣapura (Peshawar) and in its final days from Udabhandapura (Hund) on the River Indus.

Evidence of the Stone Age human inhabitants of Gandhara, including stone tools and burnt bones, was discovered at Sanghao near Mardan in area caves. The artifacts are approximately 15,000 years old. More recent excavations point to 30,000 years before the present.

Gandhara was an ancient kingdom of Purushpura, extending between the Swat valley and Potohar plateau regions of Pakistan as well as the Jalalabad district of northeastern Afghanistan. Gandhara is mentioned in the Mahabharata as well as Ramayana also mentions it as a western kingdom. Gandhara prince Shakuni was the root of all the conspiracies of Duryodhana against the Pandavas, which finally resulted in the Kurukshetra War. Shakuni's sister was the wife of the Kuru king Dhritarashtra and was known as Gandhari. Gandhara was in modern Pakistan. Puskalavati, Takshasila (Taxila) and Purushapura (Peshawar) were cities in this Gandhara kingdom. Takshasila was founded by Raghava Rama's brother Bharata. Bharata's descendants ruled this kingdom afterwards. During epic period it was ruled by Shakuni's father Suvala, Shakuni and Shakuni's son. Arjuna defeated Shakuni's son during his post-war military campaign for Yudhishthira's Aswamedha Yagna.

The name of the Gandhāris is attested in the Rigveda (RV 1.126.7[13]) and in ancient inscriptions dating back to Achaemenid Persia. The Behistun inscription listing the 23 territories of King Darius I (519 BC) includes Gandāra along with Bactria and Sattagydia (Θataguš). In the book Histories by Herodotus, Gandhara is named as a source of tax collections for King Darius. The Gandhāris, along with the Balhika (Bactrians), Mūjavants, Angas, and the Magadhas, are also mentioned in the Atharvaveda (AV 5.22.14), as distant people. Gandharas are included in the Uttarapatha division of Puranic and Buddhistic traditions. The Aitareya Brahmana refers to King Sailusha of Gandhara who was a contemporary of Janaka, king of Videha.

The primary cities of Gandhara were Puruṣapura (Peshawar), Takṣaśilā (Taxila), and Pushkalavati (Charsadda). The latter remained the capital of Gandhara down to the 2nd century AD, when the capital was moved to Peshawar. An important Buddhist shrine helped to make the city a centre of pilgrimage until the 7th century. Pushkalavati, in the Peshawar Valley, is situated at the confluence of the Swat and Kabul rivers, where three different branches of the River Kabul meet. That specific place is still called Prang (from Prayāga) and considered sacred; local people still bring their dead there for burial. Similar geographical characteristics are found at site of Prang in Kashmir and at the confluence of the Ganges and Yamuna, where the sacred city of Prayag is situated, west of Benares. There are some legends[citation needed] in which the two rivers are said to be joined here by the underground Sarasvati River, forming a triveṇī, a confluence of three rivers. However, Rigvedic texts, and modern research, suggest that the path of the Sarasvati River was very different. It ended in the ocean at Kachchh in modern Gujrat and not at Prayag. The Gandharan city of Taxila was an important Buddhist and Hindu centre of learning from the 5th century BC[14] to the 2nd century.

The main Vedic tribes remaining in the Indus Valley by 550 BC were the Kamboja, Sindhu, Taksas of Gandhara, the Madras and Kathas of the River Chenab, Mallas of the River Ravi and Tugras of the River Sutlej. These several tribes and principalities fought against one another to such an extent that the Indus Valley no longer had one powerful Vedic tribal kingdom to defend against outsiders and to wield the warring tribes into one organized kingdom. The area was wealthy and fertile, yet infighting led misery and despair. King Pushkarasakti of Gandhara was engaged in power struggles against his local rivals and as such the Khyber Pass remained poorly defended. King Darius I of the Achaemenid Empire took advantage of the opportunity and planned for an invasion. The Indus Valley was fabled in Persia for its gold and fertile soil and conquering it had been a major objective of his predecessor Cyrus The Great.[15] In 542 BC, Cyrus had led his army and conquered the Makran coast in southern Balochistan. However, he is known to have campaigned beyond Makran (in the regions of Kalat[disambiguation needed], Khuzdar, Panjgur) and lost most of his army in the Gedrosian Desert (speculated today as the Kharan Desert).

In 518 BC, Darius led his army through the Khyber Pass and southwards in stages, eventually reaching the Arabian Sea coast in Sindh by 516 BC. Under Persian rule, a system of centralized administration, with a bureaucratic system, was introduced into the Indus Valley for the first time. Provinces or "satrapy" were established with provincial capitals:

Gandhara satrapy, established 518 BC with its capital at Pushkalavati (Charsadda).[16] Gandhara Satrapy was established in the general region of the old Gandhara grave culture, in what is today Khyber Pakhtunkhwa. During Achaemenid rule, the Kharosthi alphabet, derived from the one used for Aramaic (the official language of Achaemenids), developed here and remained the national script of Gandhara until 200 AD.

The inscription on Darius' (521–486 BC) tomb at Naqsh-i-Rustam near Persepolis records Gadāra (Gandāra) along with Hindush (Hənduš, Sindh) in the list of satrapies. By about 380 BC the Persian hold on the region had weakened. Many small kingdoms sprang up in Gandhara. In 327 BC, Alexander the Great conquered Gandhara as well as the Indian satrapies of the Persian Empire. The expeditions of Alexander were recorded by his court historians and by Arrian (around AD 175) in his Anabasis Alexandri and by other chroniclers many centuries after the event.

Sir Mortimer Wheeler conducted some excavations there in 1962, and identified various Achaemenid remains.

In the winter of 327 BC, Alexander invited all the chieftains in the remaining five Achaemenid satraps to submit to his authority. Ambhi, then ruler of Taxila in the former Hindush satrapy complied, but the remaining tribes and clans in the former satraps of Gandhara, Arachosia, Sattagydia and Gedrosia rejected Alexander's offer.

The first tribe they encountered were the Aspasioi tribe of the Kunar Valley, who initiated a fierce battle against Alexander, in which he himself was wounded in the shoulder by a dart. However, the Aspasioi eventually lost and 40,000 people were enslaved. Alexander then continued in a southwestern direction where he encountered the Assakenoi tribe of the Swat & Buner valleys in April 326 BC. The Assakenoi fought bravely and offered stubborn resistance to Alexander and his army in the cities of Ora, Bazira (Barikot) and Massaga. So enraged was Alexander about the resistance put up by the Assakenoi that he killed the entire population of Massaga and reduced its buildings to rubble - similar slaughters followed in Ora.[17] A similar slaughter then followed at Ora, another stronghold of the Assakenoi. The stories of these slaughters reached numerous Assakenians, who began fleeing to Aornos, a hill-fort located between Shangla and Kohistan. Alexander followed close behind their heels and besieged the strategic hill-fort, eventually capturing and destroying the fort and killing everyone inside. The remaining smaller tribes either surrendered or like the Astanenoi tribe of Pushkalavati (Charsadda) were quickly neutralized where 38,000 soldiers and 230,000 oxen were captured by Alexander.[18] Eventually Alexander's smaller force would meet with the larger force which had come through the Khyber Pass met at Attock. With the conquest of Gandhara complete, Alexander switched to strengthening his military supply line, which by now stretched dangerously vulnerable over the Hindu Kush back to Balkh in Bactria.

After conquering Gandhara and solidifying his supply line back to Bactria, Alexander combined his forces with the King Ambhi of Taxila and crossed the River Indus in July 326 BC to begin the Archosia (Punjab) campaign. Alexander founded several new settlements in Gandhara, Punjab and Sindh.[19] and nominated officers as Satraps of the new provinces:

In Gandhara, Oxyartes was nominated to the position of Satrap by Alexander in 326 BC.

Chandragupta Maurya, the founder of the Mauryan dynasty, is said to have lived in Taxila when Alexander captured the city. According to tradition, he trained under Kautilya, who remained his chief adviser throughout his reign. Supposedly using Gandhara and Vahika as his base, Chandragupta led a rebellion against the Magadha Empire and ascended the throne at Pataliputra in 321 BC. However, there are no contemporary Indian records of Chandragupta Maurya and almost all that is known is based on the diaries of Megasthenes, the ambassador of Seleucus at Pataliputra, as recorded by Arrian in his Indika. Ambhi hastened to relieve Alexander of his apprehension and met him with valuable presents, placing himself and all of his forces at his disposal. Alexander not only returned Ambhi his title, and the gifts, but he also presented him with a wardrobe of: "Persian robes, gold and silver ornaments, 30 horses and 1000 talents in gold". Alexander was emboldened to divide his forces, and Ambhi assisted Hephaestion and Perdiccas in constructing a bridge over the Indus where it bends at Hund (Fox 1973), supplied their troops with provisions, and received Alexander himself, and his whole army, in his capital city of Taxila, with every demonstration of friendship and the most liberal hospitality.

On the subsequent advance of the Macedonian king, Taxiles accompanied him with a force of 5000 men and took part in the battle of the Hydaspes River. After that victory he was sent by Alexander in pursuit of Porus, to whom he was charged to offer favourable terms, but narrowly escaped losing his life at the hands of his old enemy. Subsequently, however, the two rivals were reconciled by the personal mediation of Alexander; and Taxiles, after having contributed zealously to the equipment of the fleet on the Hydaspes, was entrusted by the king with the government of the whole territory between that river and the Indus. A considerable accession of power was granted him after the death of Philip (son of Machatas); and he was allowed to retain his authority at the death of Alexander himself (323 BC), as well as in the subsequent partition of the provinces at Triparadisus, 321 BC. Later Ambhi was deposed and killed by Chandragupta Maurya, emperor of the Mauryan Empire. Gandhara was acquired from the Greeks by Chandragupta Maurya.

After a battle with Seleucus Nicator (Alexander's successor in Asia) in 305 BC, the Mauryan Emperor extended his domain up to and including present Southern Afghanistan. With the completion of the Empire's Grand Trunk Road, the region prospered as a center of trade. Gandhara remained a part of the Mauryan Empire for about a century and a half.

Ashoka, the grandson of Chandragupta, was one of the greatest Indian rulers. Like his grandfather, Ashoka also started his career in Gandhara as a governor. Later he supposedly became a Buddhist and promoted this religion in his empire. He built many stupas in Gandhara. Mauryan control over the northwestern frontier, including the Yonas, Kambojas, and the Gandharas, is attested from the Rock Edicts left by Ashoka. According to one school of scholars, the Gandharas and Kambojas were cognate people.[20][21][22] It is also contended that the Kurus, Kambojas, Gandharas and Bahlikas were cognate people and all had Iranian affinities,[23] or that the Gandhara and Kamboja were nothing but two provinces of one empire and hence influencing each other's language.[24] However, the local language of Gandhara is represented by Panini's conservative bhāṣā ("language"), which is entirely different from the Iranian (Late Avestan) language of the Kamboja that is indicated by Patanjali's quote of Kambojan śavati 'to go' (= Late Avestan šava(i)ti).[note 4]

The decline of the Empire left the sub-continent open to Greco-Bactrian invasions. Present-day southern Afghanistan was absorbed by Demetrius I of Bactria in 180 BC. Around about 185 BC, Demetrius invaded and conquered Gandhara and the Punjab. Later, wars between different groups of Bactrian Greeks resulted in the independence of Gandhara from Bactria and the formation of the Indo-Greek kingdom. Menander I was its most famous king. He ruled from Taxila and later from Sagala (Sialkot). He rebuilt Taxila (Sirkap) and Pushkalavati. He became a Buddhist and is remembered in Buddhist records for his discussions with the great Buddhist philosopher, Nāgasena, in the book Milinda Panha.

Around the time of Menander's death in 140 BC, the Central Asian Kushans overran Bactria and ended Greek rule there. Around 80 BC, the Sakas, diverted by their Parthian cousins from Iran, moved into Gandhara and other parts of Pakistan and Western India. The most famous king of the Sakas, Maues, established himself in Gandhara.

By 90 BC the Parthians had taken control of eastern Iran and, around 50 BC, they put an end to the last remnants of Greek rule in today's Afghanistan. Eventually an Indo-Parthian dynasty succeeded in taking control of Gandhara. The Parthians continued to support Greek artistic traditions. The start of the Gandharan Greco-Buddhist art is dated to about 75â€“50 BC. Links between Rome and the Indo-Parthian kingdoms existed.[25] There is archaeological evidence that building techniques were transmitted between the two realms. Christian records claim that around AD 40 Thomas the Apostle visited India and encountered the Indo-Parthian king Gondophares.[26]

The Parthian dynasty fell about 75 to another group from Central Asia. The Kushans, known as Yuezhi in China (argued by some[who?] to be ethnically Asii) moved from Central Asia to Bactria, where they stayed for a century. Around 75, one of their tribes, the Kushan (Kuṣāṇa), under the leadership of Kujula Kadphises gained control of Gandhara and other parts of what is now Pakistan.

The Kushan period is considered the Golden Period of Gandhara. Peshawar Valley and Taxila are littered with ruins of stupas and monasteries of this period. Gandharan art flourished and produced some of the best pieces of Indian sculpture. Many monuments were created to commemorate the Jatakas.

Gandhara's culture peaked during the reign of the great Kushan king Kanishka the Great (128–151). The cities of Taxila (Takṣaśilā) at Sirsukh and Peshawar were built. Peshawar became the capital of a great empire stretching from Gandhara to Central Asia. Kanishka was a great patron of the Buddhist faith; Buddhism spread to Central Asia and the Far East across Bactria and Sogdia, where his empire met the Han Empire of China. Buddhist art spread from Gandhara to other parts of Asia. Under Kanishka, Gandhara became a holy land of Buddhism and attracted Chinese pilgrims eager to view the monuments associated with many Jatakas.

In Gandhara, Mahayana Buddhism flourished and Buddha was represented in human form. Under the Kushans new Buddhists stupas were built and old ones were enlarged. Huge statues of the Buddha were erected in monasteries and carved into the hillsides. Kanishka also built a great 400-foot tower at Peshawar. This tower was reported by Chinese monks Faxian, Song Yun, and Xuanzang who visited the country. This structure was destroyed and rebuilt many times until it was finally destroyed by Mahmud of Ghazni in the 11th century.

The Hephthalite Huns captured Gandhara around 451, and did not adopt Buddhism, but in fact "perpetrated frightful massacres." Mihirakula became a "terrible persecutor" of the religion.[27] During their rule, Hinduism revived itself and the Buddhist Gandharan civilization declined.

The travel records of many Chinese Buddhist pilgrims record that Gandhara was going through a transformation during these centuries. Buddhism was declining, and Hinduism was rising. Faxian traveled around 400, when Prakrit was the language of the people, and Buddhism was flourishing. 100 years later, when Song Yun visited in 520, a different situation was described: the area had been destroyed by the White Huns and was ruled by Lae-Lih, who did not practice the laws of the Buddha. Xuanzang visited India around 644 and found Buddhism on the wane in Gandhara and Hinduism in the ascendant. Gandhara was ruled by a king from Kabul, who respected Buddha's law, but Taxila was in ruins, and Buddhist monasteries were deserted.

After the fall of the Sassanid Empire to the Arabs in 644, today's Afghanistan region and Gandhara came under pressure from Muslims. But they failed to extend their empire to Gandhara. Gandhara was first ruled by local kings who later expanded their kingdom onto an empire.

Gandhara was ruled from Kabul by Kabulshahi for next 200 years. Sometime in the 9th century the Kabul Shahi replaced the Shahi. Based on various Muslim records it is estimated this occurred in 870. According to Al-Biruni (973â€“1048), Kallar, a Brahmin minister of the Kabulshahi, founded the Shahi dynasty in 843. The dynasty ruled from Kabul, later moved their capital to Udabhandapura. They built great temples all over their kingdoms. Some of these buildings are still in good condition in the Salt Range of the Punjab.

Jayapala was the last great king of this dynasty. His empire extended from west of Kabul to the river Sutlej. However, this expansion of Gandhara kingdom coincided with the rise of the powerful Ghaznavid Empire under Sabuktigin. Defeated twice by Sabuktigin and then by Mahmud of Ghazni in the Kabul valley, Jayapala gave his life on a funeral pyre. Anandapala, a son of Jayapala, moved his capital near Nandana in the Salt Range. In 1021 the last king of this dynasty, Trilochanapala, was assassinated by his own troops which spelled the end of Gandhara. Subsequently, some Shahi princes moved to Kashmir and became active in local politics.

The city of Kandahar in Afghanistan is said to have been named after Gandhara. According to H.W. Bellow, an emigrant from Gandhara in the 5th century brought this name to modern Kandahar. Faxian reported that the Buddha's alms-bowl existed in Peshawar Valley when he visited around 400 (chapter XII). In 1872 Bellow saw this huge begging bowl (seven feet in diameter) preserved in the shrine of Sultan Wais outside Kandahar. When Olaf Caroe wrote his book in 1958 (Caroe, pp. 170–171), this relic was reported to be at Kabul Museum. The present status of this bowl is unknown.

Al Biruni writing c. 1030 CE, reported on the devastation caused during the conquest of Gandhara and much of northwest India by Mahmud of Ghazni following his defeat of Jayapala in the Battle of Peshawar at Peshawar in 1001:

Now in the following times no Muslim conqueror passed beyond the frontier of Kâbul and the river Sindh until the days of the Turks, when they seized the power in Ghazna under the Sâmânî dynasty, and the supreme power fell to the lot of Nâṣir-addaula Sabuktagin. This prince chose the holy war as his calling, and therefore called himself al-Ghâzî ("the warrior/invader"). In the interest of his successors he constructed, in order to weaken the Indian frontier, those roads on which afterwards his son Yamin-addaula Maḥmûd marched into India during a period of thirty years and more. God be merciful to both father and son ! Maḥmûd utterly ruined the prosperity of the country, and performed there wonderful exploits, by which the Hindus became like atoms of dust scattered in all directions, and like a tale of old in the mouth of the people. Their scattered remains cherish, of course, the most inveterate aversion towards all Muslims. This is the reason, too, why Hindu sciences have retired far away from those parts of the country conquered by us, and have fled to places which our hand cannot yet reach, to Kashmir, Benares, and other places. And there the antagonism between them and all foreigners receives more and more nourishment both from political and religious sources.[28]

During the closing years of the tenth and the early years of the succeeding century of our era, Mahmud the first Sultan and Musalman of the Turk dynasty of kings who ruled at Ghazni, made a succession of inroads twelve or fourteen in number, into Gandhar – the present Peshwar valley – in the course of his proselytizing invasions of Hindustan.<[29]

Fire and sword, havoc and destruction, marked his course everywhere. Gandhar which was styled the Garden of the North was left at his death a weird and desolate waste. Its rich fields and fruitful gardens, together with the canal which watered them (the course of which is still partially traceable in the western part of the plain), had all disappeared. Its numerous stone built cities, monasteries, and topes with their valuable and revered monuments and sculptures, were sacked, fired, razed to the ground, and utterly destroyed as habitations.[29]

By the time Gandhara had been absorbed into the empire of Mahmud of Ghazni, Buddhist buildings were already in ruins and Gandhara art had been forgotten. After Al-Biruni, the Kashmiri writer Kalhaá¹‡a wrote his book Rajatarangini in 1151. He recorded some events that took place in Gandhara, and provided details about its last royal dynasty and capital Udabhandapura.

In the 19th century, British soldiers and administrators started taking an interest in the ancient history of the Indian Subcontinent. In the 1830s coins of the post-Ashoka period were discovered, and in the same period Chinese travelogues were translated. Charles Masson, James Prinsep, and Alexander Cunningham deciphered the Kharosthi script in 1838. Chinese records provided locations and site plans for Buddhist shrines. Along with the discovery of coins, these records provided clues necessary to piece together the history of Gandhara. In 1848 Cunningham found Gandhara sculptures north of Peshawar. He also identified the site of Taxila in the 1860s. From then on a large number of Buddhist statues were discovered in the Peshawar valley.

Archaeologist John Marshall excavated at Taxila between 1912 and 1934. He discovered separate Greek, Parthian, and Kushan cities and a large number of stupas and monasteries. These discoveries helped to piece together much more of the chronology of the history of Gandhara and its art.

After 1947 Ahmed Hassan Dani and the Archaeology Department at the University of Peshawar made a number of discoveries in the Peshawar and Swat Valley. Excavation of many of the sites of Gandhara Civilization are being done by researchers from Peshawar and several universities around the world.

Swat Valley in Pakistan has many Buddhist carvings, and stupas, and Jehanabad contains a Seated Buddha statue.[30] Kushan era Buddhist stupas and statues in Swat valley were demolished after two attempts by the Taliban and the Jehanabad Buddha's face was dynamited.[31][32][33] Only the Buddhas of Bamiyan were larger than the carved giant Buddha statues in Swat near Mangalore which the Taliban attacked.[34] The government did nothing to safeguard the statue after the initial attempts to destroy the Buddha, which did not cause permanent harm. But when a second attack took place on the statue, the feet, shoulders, and face were demolished.[35] Islamists such as the Taliban, and looters, destroyed many of Pakistan's Buddhist artifacts from the Buddhist Gandhara civilization especially in the Swat Valley.[36] The Taliban deliberately targeted Gandhara Buddhist relics for destruction.[37] The Christian Archbishop of Lahore, Lawrence John Saldanha, wrote a letter to Pakistan's government denouncing the Taliban's activities in Swat Valley including their destruction of Buddha statues and their attacks on Christians, Sikhs, and Hindus.[38] Gandhara Buddhist artifacts were illegally looted by smugglers.[39] A group of Italians helped repair the Buddha.[40]

The Gandharan Buddhist texts are both the earliest Buddhist as well as Asian manuscripts discovered so far. Most are written on birch bark and were found in labelled clay pots. Panini has mentioned both the Vedic form of Sanskrit as well as what seems to be Gandhari, a later form of Sanskrit, in his Ashtadhyayi.

Gandhara's language was a Prakrit or "Middle Indo-Aryan" dialect, usually called Gāndhārī. The language used the Kharosthi script, which died out about the 4th century. However, Punjabi, Hindko, and Kohistani, are derived from the Indo-Aryan Prakrits that were spoken in Gandhara and surrounding areas. However, a language shift occurred as the ancient Gandharan culture gave way to Iranian invaders from Central Asia.[41]

Mahāyāna Pure Land sūtras were brought from the Gandhāra region to China as early as 147 CE, when the Kushan monk Lokakṣema began translating some of the first Buddhist sūtras into Chinese.[42] The earliest of these translations show evidence of having been translated from the Gāndhārī language.[43] Lokakṣema translated important Mahāyāna sūtras such as the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, as well as rare, early Mahāyāna sūtras on topics such as samādhi, and meditation on the buddha Akṣobhya. Lokaksema's translations continue to provide insight into the early period of Mahāyāna Buddhism. This corpus of texts often includes and emphasizes ascetic practices and forest dwelling, and absorption in states of meditative concentration:[44]

Paul Harrison has worked on some of the texts that are arguably the earliest versions we have of the Mahāyāna sūtras, those translated into Chinese in the last half of the second century CE by the Indo-Scythian translator Lokakṣema. Harrison points to the enthusiasm in the Lokakṣema sūtra corpus for the extra ascetic practices, for dwelling in the forest, and above all for states of meditative absorption (samādhi). Meditation and meditative states seem to have occupied a central place in early Mahāyāna, certainly because of their spiritual efficacy but also because they may have given access to fresh revelations and inspiration.

Some scholars believe that the Mahāyāna Longer Sukhāvatīvyūha Sūtra was compiled in the age of the Kushan Empire in the 1st and 2nd centuries CE, by an order of Mahīśāsaka bhikṣus which flourished in the Gandhāra region.[45][46] However, it is likely that the longer Sukhāvatīvyūha owes greatly to the Mahāsāṃghika-Lokottaravāda sect as well for its compilation, and in this sūtra there are many elements in common with the Lokottaravādin Mahāvastu.[45] There are also images of Amitābha Buddha with the bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta which were made in Gandhāra during the Kushan era.[47]

The Mañjuśrīmūlakalpa records that Kaniṣka of the Kushan Empire presided over the establishment of the Mahāyāna Prajñāpāramitā teachings in the northwest.[48] Tāranātha wrote that in this region, 500 bodhisattvas attended the council at Jālandhra monastery during the time of Kaniṣka, suggesting some institutional strength for Mahāyāna in the northwest during this period.[48] Edward Conze goes further to say that Prajñāpāramitā had great success in the northwest during the Kushan period, and may have been the "fortress and hearth" of early Mahāyāna, but not its origin, which he associates with the Mahāsāṃghika branch of Buddhism.[49]

Gandharan Buddhist missionaries were active, with other monks from Central Asia, from the 2nd century AD in the Han-dynasty (202 BC – 220 AD) at China's capital of Luoyang, and particularly distinguished themselves by their translation work. They promoted scriptures from Early Buddhist schools as well as those from the Mahāyāna. These translators included:

The Chinese Buddhist monk Xuanzang visited a Lokottaravāda monastery in the 7th century CE, at Bamiyan, Afghanistan. The site of this monastery has since been rediscovered by archaeologists.[50] Birchbark and palm leaf manuscripts of texts in this monastery's collection, including Mahāyāna sūtras, have been discovered at the site, and these are now located in the Schøyen Collection. Some manuscripts are in the Gāndhārī language and Kharoṣṭhī script, while others are in Sanskrit and written in forms of the Gupta script. Manuscripts and fragments that have survived from this monastery's collection include the following source texts:[50]

A Sanskrit manuscript of the Bhaiṣajyaguruvaiḍūryaprabhārāja Sūtra was among the textual finds at Gilgit, Pakistan, attesting to the popularity of the Medicine Buddha in Gandhāra.[51] The manuscripts in this find are dated before the 7th century, and are written in the upright Gupta script.[51]

Gandhāra is noted for the distinctive Gandhāra style of Buddhist art, which developed from a merger of Greek, Syrian, Persian, and Indian artistic influences. This development began during the Parthian Period (50 BC – AD 75). The Gandhāran style flourished and achieved its peak during the Kushan period, from the 1st to the 5th centuries. It declined and was destroyed after the invasion of the White Huns in the 5th century.

Standing Bodhisattva (1stâ€“2nd century)

Buddha head (2nd century)

Buddha head (4thâ€“6th century)

Buddha in acanthus capital

The Greek god Atlas, supporting a Buddhist monument, Hadda

The Bodhisattva Maitreya (2nd century)

Wine-drinking and music, Hadda (1stâ€“2nd century)

Maya's white elephant dream (2ndâ€“3rd century)

The birth of Siddharta (2ndâ€“3rd century)

The Great Departure from the Palace (2ndâ€“3rd century)

The end of ascetism (2ndâ€“3rd century)

The Buddha preaching at the Deer Park in Sarnath (2ndâ€“3rd century)

Scene of the life of the Buddha (2ndâ€“3rd century)

The death of the Buddha, or parinirvana (2ndâ€“3rd century)

A sculpture from Hadda, (3rd century)

The Bodhisattva and Chandeka, Hadda (5th century)

The Buddha and Vajrapani under the guise of Herakles

Hellenistic decorative scrolls from Hadda, Afghanistan

Hellenistic scene, Gandhara (1st century)

A stone plate (1st century).

"Laughing boy" from Hadda

Bodhisattva seated in meditation


who played the cowardly lion in the wiz

Theodore Ross Roberts (June 30, 1934 â€“ September 3, 2002), known as Ted Ross, was an American actor who was probably best known for his role as the Lion in The Wiz, an all-African American reinterpretation of The Wizard of Oz. He won a Tony Award for the original 1975 Broadway production, and went on to recreate the role in the 1978 film version which also starred Diana Ross, Michael Jackson and Nipsey Russell. Ross went on to appear in films including the role of Bitterman in the classic Arthur, and on the television sitcoms The Jeffersons, Benson, The Cosby Show, and its spin-off A Different World. His final role was in the 1991 movie The Fisher King.

Ted Ross

Ross was born in Zanesville, Ohio, but his mother, Elizabeth Russell, a nightclub singer in the 1920s and 1930s, moved the family to Dayton when young Ross was seven. He loved the clubs on West Fifth Street—Dayton’s answer to Harlem in the first half of the 20th century. While in junior high, Ross, who was big for his age, would dress up and strut into the Owl Club and The Palace Theater's Midnight Rambles to see great acts such as Duke Ellington.

His nightclub exploits as a teenager were not very popular at home. He dropped out of Roosevelt High in 1950 and enlisted in the United States Air Force. Two years later at age eighteen, Ross entered an amateur night contest at the Top Hat bar on Germantown Street. Home on furlough, he sang a cover of Judy Garland's "Over the Rainbow", won $5 that night and found his calling. After leaving the military, Ross worked his way from Great Falls, Montana, to a strip bar in Los Angeles as a singer and MC. There he landed his first stage role in Oscar Brown Jr.'s "Bigtime Buck White".

The musical began as a workshop in Watts and moved to New York City in 1968. He starred in The Wiz and other Broadway productions, such as Purlie, Ain't Misbehavin, and Raisin in the Sun. His first film was The Bingo Long Traveling All-Stars & Motor Kings, a baseball movie starring James Earl Jones and Richard Pryor. Films that followed included Ragtime, Amityville II, Police Academy, Stealing Home, and The Fisher King. One of the roles he is most fondly remembered for is that of Bitterman, Arthur Bach's long suffering chauffeur in the 1981 Dudley Moore hit, Arthur.[1]

In 1990, Ross played Troy Maxson in a Cincinnati production of August Wilson's Fences. It was the first time his family saw him perform on stage since the contest in 1952. He came home for good in 1997 and opened Your Place, a jazz club on West Third Street. Occasionally, Ross sat in and sang in his club, and performed as part of the Dayton Art Institutes's Just Jazz series.[citation needed]

He was honored by Daytonâ€™s Wayman Chapel AME Church, the Miami Valley Fisk University Alumni Club and by WROU-FM as a Black History Month Achiever. He suffered a stroke in 1998, and died from complications four years later at Good Samaritan Hospital, aged 68.[citation needed]