The Guldara Stupa (Artefact V)
WUNDERKAMMER
Artefact No: 5
Description: Guldara Stupa
Location: Logar Province, Afghanistan
Age: 2000 Years Old
Ben Timberlake September 3, 2024
The Guldara Stupa is one of the most beautiful Buddhist ruins in Afghanistan. It sits at the head of a valley on a proud spur of rock. Behind it is the remains of the adjoining monastery. The stupa is comprised of a square base with two concentric drums above it. Atop them, a dome, partially shattered and missing its spire.
The role of a stupa has been described as ‘an engine for salvation, a spiritual lighthouse, a source of the higher, ineffable illumination that brought enlightenment’¹. The design is thought to have evolved from earlier conical burial mounds on circular bases that were being built in the century before the birth of the Buddha, from the Mediterranean all the way down to the Ganges Valley. According to early Buddhist texts, Buddha himself demonstrated to his followers how to build the first stupa by folding his cloak into a square as a base, then putting his alms bowl upside-down and on top of the cloak, with his staff on top of that to represent the spire.
Ancient sculpture of the Buddha alongside a corinthian column.
The Guldara Stupa, whose name translates to ‘stupa of the flower valley,’ is the best surviving example of the sophisticated architectural developments during the Kushan period. This Empire, which flourished from the 1st to 3rd centuries CE, epitomized the cultural exchange and fusion between East and West along the Silk Road. Originally nomads from Central Asia, Kushans created a vast kingdom spanning parts of modern-day Afghanistan, Pakistan, and northern India. Theyadeptly blended elements from Greek, Roman, Persian, and Indian traditions to create a unique syncretic culture. This melding and harmonization was evident in their art, and particularly in the Gandharan style, which combined Hellenistic techniques with Buddhist themes. A Greek influence entered with Alexander the Great’s conquests in the 4th century BC and continued through subsequent Hellenistic kingdoms. Prior to this the Buddha was represented symbolically, but the Greeks introduced more human representations of the Buddha: realistic proportions, naturalistic facial features, and the contrapposto stance. Many Gandharan Buddhas appear in Greek-style clothing with wavy hair and long noses set on oval faces, typical of classical sculpture. In the sculpture here he appears sat at a banquet beside a corinthian column.
“In a single structure, philosophies and ideas from thousands of miles over converge in perfect harmony.”
The Kushans were also instrumental in the spread of Buddhism along the Silk Road, patronizing Buddhist art and architecture while maintaining a religiously tolerant empire. Their capitals, like Bagram, became cosmopolitan centers where goods and ideas from China, India, and the Mediterranean world converged. Their coinage featured Greek inscriptions alongside Indian languages, and depicted both Greek and Indian deities. In governance, they adopted titles from various traditions, such as "King of Kings" (Shah-in Shah), reflecting Persian influence. This Kushan synthesis not only shaped the cultural landscape of Central and South Asia but also facilitated the transmission of ideas and technologies between East and West, leaving a lasting legacy that extended far beyond their political boundaries.
Corinthian pilasters with their Corinthian capitals.
The Guldara Stupa reflects this assimilation. The core structure is a classic stupa design that served both symbolic and practical functions in Buddhist practice. Its form represents cosmic order and the path to enlightenment, while its circular base allows for circumambulation (pradakshina), a key ritual in Buddhist worship. Yet the harmonious proportions of the square base are similar to the Temple of Hera on Samos and the engaged pilasters,with their corinthian capitals, are almost pure classical world finished in flaked local schist. In a single structure, philosophies and ideas from thousands of miles over converge in perfect harmony.
The decline of Buddhism in Afghanistan was not a sudden event but a gradual process that occurred over several centuries. While Buddhism flourished in the region from the 1st to 7th centuries CE, its influence began to wane with the spread of Islam from the west starting in the 7th century. Archaeological evidence, however, suggests that Buddhist practices persisted in some areas long after the initial Muslim conquests. The transition was not uniformly abrupt or violent, as sometimes portrayed in later folklore. Instead, there was a period of coexistence, with some Buddhist sites remaining active even as Islam gained prominence. The process of conversion was complex, influenced by political, economic, and social factors. By the 11th century, Islam had become the predominant faith in the Kabul region and most of Afghanistan, though pockets of Buddhist practice may have survived in remote areas.
The abandonment of many Buddhist sites was likely due to a combination of factors, including changing patronage patterns, shifts in trade routes, and the gradual adoption of Islam by the local population. Interestingly, some Buddhist architectural and artistic elements were incorporated into early Islamic structures in the region, reflecting a degree of cultural continuity amid religious change. The last definitive evidence of active Buddhist practice in Afghanistan dates to around the 10th century, marking the end of a remarkable era of religious and cultural flourishing that had lasted for nearly a millennium.
Ben Timberlake at the Guldara Stupa.
It was Guldara’s remote position that probably accounts for its remarkable preservation. In the 19th century it was looted by the British explorer and archaeologist Charles Masson. (It’s a little mean to use the word ‘looted’: he ‘opened’ the stupa looking for relics and artifacts as was the practice at the time). Masson was a fascinating character. His actual name was James Lewis but he deserted from the East India Company’s army in 1827 and adopted the alias Charles Masson. He spent much of the 1830s living in Kabul, travelling the country extensively and documenting the Buddhist archaeological sites there. His work was crucial in bringing these sites the attention of Western scholars. Guldara was his favourite, “perhaps the most complete and beautiful monument of the kind in these countries’.
I visited Guldara this July. It is an hour’s drive from Kabul to the village at the head of the valley, then another 20 minutes up the dry riverbed that tested our 4x4, and finally a half an hour’s trek up to the site itself. There is something deeply spiritual about the Stupa. It seems to belong profoundly to the place - to the valley - and yet floats above it. Its lines and proportions are as graceful as the surrounding mountains while its myriad of eastern and western architectural forms have integrated to be more than the sum of their parts. It is a site of quiet conjunction, of perfect harmony. Of peace.
Ben Timberlake is an archaeologist who works in Iraq and Syria. His writing has appeared in Esquire, the Financial Times and the Economist. He is the author of 'High Risk: A True Story of the SAS, Drugs and other Bad Behaviour'.
¹ The Buddhas of Bamiya, Llewelyn Morgan.
