Hellenic influence on Buddhism
The interaction
between Hellenistic Greece and Buddhism started even prior to Alexanders expedition into India during 334 BCE.
Following Alexander's death in 323 BCE his empire fragmented with each of his
generals assuming charge of a portion of the empire. In the process, Seleukos Nikator became the king of the land that
stretched into India and held it till 305BC when he lost the Punjab and
Ghandara regions to Chandra Gupta .In the succeeding periods, spread over three
hundred years, this kingdom again split into smaller ones. However, Buddhism
flourished all along under these Indo-Greek kings. The friendly relations
between Greek and Buddhist cultures continued until about 5th
century.
During these long years,
just as Buddhism spread its influence in the Hellenistic world particularly
around Alexandria, the Greek culture in turn exerted its influence on Buddhism.
Some scholars opine
that Greek-Buddhist interaction lead to evolution of Mahayana branch of
Buddhism, introducing the man-god treatment of the Buddha as is done with
Hellenic gods. Further, the representation of Buddha in human form also appeared
to be an offshoot of Hellenic influence on Buddhism.
Until around the
first century, the Wheel of the Law, his footprints, his umbrella, an empty
throne, or the Bo tree under which he attained Enlightenment
represented the Buddha. The human image of the Buddha was not projected either
in sculptures or in paintings. It was only after the advent of Ghandhara art
(of Greco-Roman origin that flourished largely during the Kushan
dynasty, to the
south of the Hindu Kush a region where Greek Indian and even Chinese cultures
came into contact) the image of the Buddha as we
know today took shape. The earliest known statue of
the Buddha by a Gandhara artist dates from this Parthian period. It was Under
the Kushans, i.e. from the middle of the first century A.D. onward; the Gandhara School reached its zenith.
These artists, while
retaining their classical conceptions of the human form presented to the world
a Greek-featured Buddha, dressed in a toga and seated in yoga pose. Thus, the
Gandharan style represented a union of classical Indian and Hellenic elements
Apart from this
,while interpreting the Buddhist legends ( Jathaka tales), the Gandhara School
incorporated many motifs and techniques from classical Roman art, including
vine scrolls, cherubs bearing garlands, tritons, and centaurs. The Gandhar
craftsmen thus made a significant contribution to Buddhist art in their
depiction of events in Buddhas life. The basic iconography, however, remained
Indian
Albert Gruenwedel
(1856 -1935), a German Indologist, thought that Hellenic deities were traceable
in Ghandara art. According to him, Apollo served as the model for Buddha
images. The Gandhara school , he said , drew upon the anthropomorphic
traditions of Roman religion and represented the Buddha with a youthful
Apollo-like face, dressed in garments resembling those seen on Roman imperial
statues .He also remarked that the types of Ghandara school were traceable in Buddhist
religious paintings of Tibet , China and Japan.
There is interesting
similarity here, though not directly related to the Buddha subject. Until
Christianity took root in Greece, there was no representation of Christ in human form. The early
Christian scrolls etc. indicated Christ with the figure of a fish. Some
scholars (Latourette) consider the mage of Christ Pantocrator ("Christ, Ruler of All") is modeled
after the great statue of Zeus enthroned at Olympia and that it remains a central icon of the Eastern
Orthodox Church.