|UNESCO World Heritage Site|
Taller Buddha of Bamyan before 2001
|Part of||Cultural Landscape and Archaeological Remains of the Bamyan Valley|
|Criteria||Cultural: i, ii, iii, iv, vi.|
|Inscription||2003 (27th Session)|
|Buffer zone||225.25 ha|
Part of a series on the
|History of Afghanistan|
|Associated Historical Names for the Region|
The Buddhas of Bamyan (Dari: ; Pashto: ? ? ?) were two 6th-century monumental statues of Gautama Buddha carved into the side of a cliff in the Bamyan valley in the Hazarajat region of central Afghanistan, 230 kilometres (140 mi) northwest of Kabul at an elevation of 2,500 metres (8,200 ft). Built in 507 CE (smaller) and 554 CE (larger), the statues represented the classic blended style of Gandhara art. They were respectively 35 and 53 m (115 and 174 ft) tall.
The main bodies were hewn directly from the sandstone cliffs, but details were modeled in mud mixed with straw, coated with stucco. This coating, practically all of which wore away long ago, was painted to enhance the expressions of the faces, hands, and folds of the robes; the larger one was painted carmine red and the smaller one was painted multiple colors. The lower parts of the statues' arms were constructed from the same mud-straw mix supported on wooden armatures. It is believed that the upper parts of their faces were made from great wooden masks or casts. The rows of holes that can be seen in photographs held wooden pegs that stabilized the outer stucco.
The statues were dynamited and destroyed in March 2001 by the Taliban, on orders from leader Mullah Mohammed Omar, after the Taliban government declared that they were idols. An envoy visiting the United States in the following weeks said that they were destroyed in protest of international aid exclusively reserved for statue maintenance while Afghanistan was experiencing famine, while the Afghan Taliban Foreign Minister claimed that the destruction was merely about carrying out Islamic religious iconoclasm. International opinion strongly condemned the destruction of the Buddhas.
Bamyan lies on the Silk Road, which runs through the Hindu Kush mountain region, in the Bamyan Valley. The Silk Road has been historically a caravan route linking the markets of China with those of the Western world. It was the site of several Buddhist monasteries, and a thriving center for religion, philosophy, and art. Monks at the monasteries lived as hermits in small caves carved into the side of the Bamiyan cliffs. Most of these monks embellished their caves with religious statuary and elaborate, brightly colored frescoes. It was a Buddhist religious site from the 2nd century up to the time of the Islamic invasion in the later half of the 7th century. Until it was completely conquered by the Muslim Saffarids in the 9th century, Bamiyan shared the culture of Gandhara.
The two most prominent statues were the giant standing sculptures of Buddhas Vairocana and Sakyamuni, identified by the different mudras performed. The Buddha popularly called "Solsol" measured 53 meters tall, and "Shahmama" 35 meters--the niches in which the figures stood are 58 and 38 meters respectively from bottom to top. Before being blown up in 2001 they were the largest examples of standing Buddha carvings in the world (the 8th century Leshan Giant Buddha is taller, but that statue is sitting). Since then the Statue of unity has been built in India, and at 182 m (597 ft) it is the tallest statue in the world, breaking the record earlier held by The Spring Temple Buddha 128 m (420 ft) in Fodushan Scenic Area, Lushan County, Henan, China. Plans for the construction of the Spring Temple Buddha were announced soon after the blowing up of the Bamiyan Buddhas and China condemned the systematic destruction of the Buddhist heritage of Afghanistan.
It is believed that the monumental Buddha sculptures were carved into the cliffs of Bamiyan between the 3rd to 6th centuries CE, while the cave complex in the east, including the 38 meter Buddha, was built in the 3rd or 4th centuries CE. The 55 meter Buddha is believed to date from the 5th and 6th centuries CE. Historic documentation refers to celebrations held every year attracting numerous pilgrims and that offers were made to the monumental statues. They were perhaps the most famous cultural landmarks of the region, and the site was listed by UNESCO as a World Heritage Site along with the surrounding cultural landscape and archaeological remains of the Bamiyan Valley. Their color faded through time.
Chinese Buddhist pilgrim Xuanzang visited the site on 30 April 630 CE, and described Bamiyan in the Da Tang Xiyu Ji as a flourishing Buddhist center "with more than ten monasteries and more than a thousand monks". He also noted that both Buddha figures were "decorated with gold and fine jewels" (Wriggins, 1995). Intriguingly, Xuanzang mentions a third, even larger, reclining statue of the Buddha. A monumental seated Buddha, similar in style to those at Bamiyan, still exists in the Bingling Temple caves in China's Gansu province.
The destruction of the Bamiyan Buddhas became a symbol of oppression and a rallying point for the freedom of religious expression. Despite the fact that most Afghans are now Muslim, they too had embraced their past and many were appalled by the destruction.
In 1221, with the advent of Genghis Khan, "a terrible disaster befell Bamiyan." Nevertheless, the statues were spared. Babur wrote in September 1528, that he ordered both be destroyed. Later, the Mughal emperor, Aurangzeb, tried to use heavy artillery to destroy the statues. Another attempt to destroy the Bamiyan statues was made by the 18th century Turkic king Nader Afshar, directing cannon fire at them.
The enormous statues, the male Salsal ("light shines through the universe") and the (smaller) female Shamama ("Queen Mother"), as they were called by the locals, did not fail to fire the imagination of Islamic writers in centuries past. The larger statue reappears as the malevolent giant Salsal in medieval Turkish tales.
Afghan king Abdur Rahman Khan destroyed its face during a military campaign against the Shia Hazara rebellion in the area. A Frenchman named Dureau had photographed it in 1847.[failed verification]
During the ongoing Afghan Civil War, the area around the Buddhas was under the control of the Hizb-i-Wahdat militia, a part of the Northern Alliance which was fighting at the time against the Taliban, a conservative fundamentalist militia. Following the Taliban's capture of Mazar-i-Sharif in August 1998, Bamyan valley was entirely surrounded by the Taliban. The town was captured by the Taliban on September 13. At the time, the Afghan population was described as "exhausted, starving".
Abdul Wahed, a Taliban commander operating around the area, announced his intention to blow up the Buddhas even before taking the valley. Wahed drilled holes in the Buddhas' heads for explosives. He was prevented from taking further action by the local governor and a direct order of the Supreme Leader, Mohammed Omar, although tires were later burned on the head of the great Buddha. In July 1999, Mullah Mohammed Omar issued a decree in favor of the preservation of the Bamiyan Buddha statues. Because Afghanistan's Buddhist population no longer exists, and the statues were no longer worshipped, he added: "The government considers the Bamiyan statues as an example of a potential major source of income for Afghanistan from international visitors. The Taliban states that Bamiyan shall not be destroyed but protected." In early 2000, local Taliban authorities asked for UN assistance to rebuild drainage ditches around tops of the alcoves where the Buddhas were set.
The Taliban's intention to destroy the statues, declared on February 27, 2001, caused a wave of international horror and protest. According to UNESCO Director-General Koïchiro Matsuura, a meeting of ambassadors from the 54 member states of the Organisation of the Islamic Conference (OIC) was conducted. All OIC states--including Pakistan, Saudi Arabia, and the United Arab Emirates, three countries that officially recognised the Taliban government--joined the protest to spare the monuments. Saudi Arabia and the UAE later condemned the destruction as "savage". Although India never recognised the Taliban regime in Afghanistan, New Delhi offered to arrange for the transfer of all the artifacts in question to India, "where they would be kept safely and preserved for all mankind". These overtures were rejected by the Taliban. Pakistani president Pervez Musharraf sent Moinuddin Haider to Kabul to try to prevent the destruction, by arguing that it was un-Islamic and unprecedented. According to Taliban minister, Abdul Salam Zaeef, UNESCO sent the Taliban government 36 letters objecting to the proposed destruction. He asserted that the Chinese, Japanese, and Sri Lankan delegates were the most strident advocates for preserving the Buddhas. The Japanese in particular proposed a variety of different solutions to the issue, these included moving the statues to Japan, covering the statues from view, and the payment of money. The second edition of the Turkistan Islamic Party's magazine Islamic Turkistan contained an article on Buddhism, and described the destruction of the Buddhas of Bamiyan despite attempts by the Japanese government of "infidels" to preserve the remains of the statues. The exiled Dalai Lama said he was "deeply concerned".
In Rome, the former Afghan King, Mohammed Zahir Shah, denounced the declaration in a rare press statement, calling it "against the national and historic interests of the Afghan people." Zemaryalai Tarzi, who was Afghanistan's chief archeologist in the 1970s, called it an "unacceptable decision."
Abdul Salam Zaeef held that the destruction of the Buddhas was finally ordered by Abdul Wali, the Minister for the Propagation of Virtue and the Prevention of Vice.
The statues were destroyed by dynamite over several weeks, starting on 2 March 2001. The destruction was carried out in stages. Initially, the statues were fired at for several days using anti-aircraft guns and artillery. This caused severe damage, but did not obliterate them. During the destruction, Taliban Information Minister Qudratullah Jamal lamented that, "This work of destruction is not as simple as people might think. You can't knock down the statues by shelling as both are carved into a cliff; they are firmly attached to the mountain". Later, the Taliban placed anti-tank mines at the bottom of the niches, so that when fragments of rock broke off from artillery fire, the statues would receive additional destruction from particles that set off the mines. In the end, the Taliban lowered men down the cliff face and placed explosives into holes in the Buddhas. After one of the explosions failed to obliterate the face of one of the Buddhas, a rocket was launched that left a hole in the remains of the stone head.
In an interview, Taliban supreme leader Mullah Omar provided an ostensible explanation for his order to destroy the statues:
I did not want to destroy the Bamiyan Buddha. In fact, some foreigners came to me and said they would like to conduct the repair work of the Bamiyan Buddha that had been slightly damaged due to rains. This shocked me. I thought, these callous people have no regard for thousands of living human beings--the Afghans who are dying of hunger, but they are so concerned about non-living objects like the Buddha. This was extremely deplorable. That is why I ordered its destruction. Had they come for humanitarian work, I would have never ordered the Buddha's destruction.
On 6 March 2001, The Times quoted Mullah Mohammed Omar as stating, "Muslims should be proud of smashing idols. It has given praise to Allah that we have destroyed them." During a 13 March interview for Japan's Mainichi Shimbun, Afghan Foreign Minister Wakil Ahmad Mutawakel stated that the destruction was anything but a retaliation against the international community for economic sanctions: "We are destroying the statues in accordance with Islamic law and it is purely a religious issue." A statement issued by the ministry of religious affairs of the Taliban regime justified the destruction as being in accordance with Islamic law.
On 18 March 2001, The New York Times reported that a Taliban envoy said the Islamic government made its decision in a rage after a foreign delegation offered money to preserve the ancient works. The report also added, however, that other reports "have said the religious leaders were debating the move for months, and ultimately decided that the statues were idolatrous and should be obliterated".
Then Taliban ambassador-at-large Sayed Rahmatullah Hashemi said that the destruction of the statues was carried out by the Head Council of Scholars after a Swedish monuments expert proposed to restore the statues' heads. Hashimi is reported as saying: "When the Afghan head council asked them to provide the money to feed the children instead of fixing the statues, they refused and said, 'No, the money is just for the statues, not for the children'. Herein, they made the decision to destroy the statues"; however, he did not comment on the claim that a foreign museum offered to "buy the Buddhist statues, the money from which could have been used to feed children". Rahmatullah Hashemi added "If we had wanted to destroy those statues, we could have done it three years ago," referring to the start of U.S. sanctions. "In our religion, if anything is harmless, we just leave it. If money is going to statues while children are dying of malnutrition next door, then that makes it harmful, and we destroy it."
The destruction of the Bamiyan Buddhas despite protests from the international community has been described by Michael Falser, a heritage expert at the Center for Transcultural Studies in Germany, as an attack by the Taliban against the globalising concept of "cultural heritage". The director general of the UN Educational, Scientific and Cultural Organization (UNESCO) Koichiro Matsuura called the destruction a "...crime against culture. It is abominable to witness the cold and calculated destruction of cultural properties which were the heritage of the Afghan people, and, indeed, of the whole of humanity."Ahmad Shah Massoud, leader of the anti-Taliban resistance force, also condemned the destruction.
A local civilian, speaking to Voice of America in 2002, said that he and some other locals were forced to help destroy the statues. He also claimed that Pakistani and Arab engineers "were involved" in the destruction. Mullah Omar, during the destruction, was quoted as saying, "What are you complaining about? We are only waging war on stones." An author for Time magazine reported that the Koran does not command the destruction of images of other faiths, and that Islamic teachings did not justify the Taliban's actions.
Though the figures of the two large Buddhas have been destroyed, their outlines and some features are still recognizable within the recesses. It is also still possible for visitors to explore the monks' caves and passages that connect them. As part of the international effort to rebuild Afghanistan after the Taliban war, the Japanese government and several other organizations--among them the Afghanistan Institute in Bubendorf, Switzerland, along with the ETH in Zurich--have committed to rebuilding, perhaps by anastylosis, the two larger Buddhas. The local residents of Bamiyan have also expressed their favor in restoring the structures.
In April 2002, Afghanistan's post-Taliban leader Hamid Karzai called the destruction a "national tragedy" and pledged the Buddhas to be rebuilt. He later called the reconstruction a "cultural imperative".
In September 2005, Mawlawi Mohammed Islam Mohammadi, Taliban governor of Bamiyan province at the time of the destruction and widely seen as responsible for its occurrence, was elected to the Afghan Parliament. He blamed the decision to destroy the Buddhas on Al-Qaeda's influence on the Taliban. In January 2007, he was assassinated in Kabul.
Swiss filmmaker Christian Frei made a 95-minute documentary titled The Giant Buddhas (released in March 2006) on the statues, the international reactions to their destruction, and an overview of the controversy. Testimony by local Afghans validates that Osama bin Laden ordered the destruction and that, initially, Mullah Omar and the Afghans in Bamiyan opposed it. A novel titled 'An Afghan Winter' provides a fictional backdrop to the destruction of the Buddhas and its impact on the global Buddhist community.
Since 2002, international funding has supported recovery and stabilization efforts at the site. Fragments of the statues are documented and stored with special attention given to securing the structure of the statue still in place. It is hoped that, in the future, partial anastylosis can be conducted with the remaining fragments. In 2009, ICOMOS constructed scaffolding within the niche to further conservation and stabilization. Nonetheless, several serious conservation and safety issues exist and the Buddhas are still listed as World Heritage in Danger.
In the summer of 2006, Afghan officials were deciding on the timetable for the re-construction of the statues. As they wait for the Afghan government and international community to decide when to rebuild them, a $1.3 million UNESCO-funded project is sorting out the chunks of clay and plaster--ranging from boulders weighing several tons to fragments the size of tennis balls--and sheltering them from the elements.
In 2013, the foot section of the smaller Buddha was rebuilt with iron rods, bricks and concrete by the German branch of ICOMOS. Further constructions were halted by order of UNESCO, on the grounds that the work was conducted without the organization's knowledge or approval. The effort was contrary to UNESCO's policy of using original material for reconstructions, and it has been pointed out that it was done based on assumptions.
After the destruction of the Buddhas, 50 caves were revealed. In 12 of the caves, wall paintings were discovered. In December 2004, an international team of researchers stated the wall paintings at Bamiyan were painted between the 5th and the 9th centuries, rather than the 6th to 8th centuries, citing their analysis of radioactive isotopes contained in straw fibers found beneath the paintings. It is believed that the paintings were done by artists travelling on the Silk Road, the trade route between China and the West.
Scientists from the Tokyo Research Institute for Cultural Properties in Japan, the Centre of Research and Restoration of the French Museums in France, the Getty Conservation Institute in the United States, and the European Synchrotron Radiation Facility (ESRF) in Grenoble, France, analysed samples from the paintings, typically less than 1 mm across. They discovered that the paint contained pigments such as vermilion (red mercury sulfide) and lead white (lead carbonate). These were mixed with a range of binders, including natural resins, gums (possibly animal skin glue or egg), and oils, probably derived from walnuts or poppies. Specifically, researchers identified drying oils from murals showing Buddhas in vermilion robes sitting cross-legged amid palm leaves and mythical creatures as being painted in the middle of the 7th century. It is believed that they are the oldest known surviving examples of oil painting, possibly predating oil painting in Europe by as much as six centuries. The discovery may lead to a reassessment of works in ancient ruins in Iran, China, Pakistan, Turkey, and India.
Initial suspicion that the oils might be attributable to contamination from fingers, as the touching of the painting is encouraged in Buddhist tradition, was dispelled by spectroscopy and chromatography giving an unambiguous signal for the intentional use of drying oils rather than contaminants. Oils were discovered underneath layers of paint, unlike surface contaminants.
Scientists also found the translation of the beginning section of the original Sanskrit Prat?tyasamutp?da Sutra translated by Xuanzang that spelled out the basic belief of Buddhism and said all things are transient.
On 8 September 2008, archaeologists searching for a legendary 300-metre statue at the site announced the discovery of parts of an unknown 19-metre (62-foot) reclining Buddha, a pose representing Buddha's Parinirvana.
The UNESCO Expert Working Group on Afghan cultural projects convened to discuss what to do about the two statues between 3-4 March 2011 in Paris. Researcher Erwin Emmerling of Technical University Munich announced he believed it would be possible to restore the smaller statue using an organic silicon compound. The Paris conference issued a list of 39 recommendations for the safeguarding of the Bamiyan site. These included leaving the larger Western niche empty as a monument to the destruction of the Buddhas, a feasibility study into the rebuilding of the Eastern Buddha, and the construction of a central museum and several smaller site museums. Work has since begun on restoring the Buddhas using the process of anastylosis, where original elements are combined with modern material. It is estimated that roughly half the pieces of the Buddhas can be put back together according to Bert Praxenthaler, a German art historian and sculptor involved in the restoration. The restoration of the caves and Buddhas has also involved training and employing local people as stone carvers. The project, which also aims to encourage tourism to the area, is being organised by UNESCO and the International Council on Monuments and Sites (ICOMOS).
The work has come under some criticism. It is felt by some, such as human rights activist Abdullah Hamadi, that the empty niches should be left as monuments to the fanaticism of the Taliban, while NPR reported that others believe the money could be better spent on housing and electricity for the region. Some people, including Habiba Sarabi, the provincial governor, believe that rebuilding the Buddhas would increase tourism which would aid the surrounding communities.
After fourteen years, on 7 June 2015, a Chinese adventurist couple Xinyu Zhang and Hong Liang filled the empty cavities where the Buddhas once stood with 3D laser light projection technology. The projector used for the installation, worth approximately $120,000, was donated by Xinyu and Hong, who were saddened by the destruction of the statues. With the desire of paying tribute, they requested permission from UNESCO and the Afghan government to do the project. About 150 local people came out to see the unveiling of the holographic statues on Sunday, 7 June 2015.
Despite the Buddhas's destruction, the ruins continue to be a popular culture landmark, bolstered by increasing domestic and international tourism to the Bamiyan Valley. The area around the ruins has since been used for the traditional game of buzkashi, as well as for music festivals and other events. The music video of pop singer Aryana Sayeed's hit 2015 song "Yaar-e Bamyani" was also shot by the ruins.
Following its destruction in 2001, Michiko composed a follow-up waka poem: