DOCSLIB.ORG

Art in the Stone Age Ancient Mesopotamia Art Art of the Near East Ancient Egyptian Art

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Art in the Stone Age Ancient Mesopotamia Art Art of the Near East Ancient Egyptian Art Reminder First Exam day is February 20th Review day will be February 18th Exam topics include: Art in the stone age Ancient Mesopotamia art Art of the Near East Ancient Egyptian art. >>> new video https://www.youtube.com/w atch?v=6tekBQxmOrU The Persian Empire Cyrus of Persia (559-529 BCE) Captured the great Mesopotamian city of Babylon That was brought to its height by Nebuchadnezzar the second. This would bring the Achaemenid Empire into power. ( Persian Empire) Egypt would then fall to them in 525 BCE, and in 480 BCE they would boast the largest empire the world had yet known. They would rule for about 250 years The Persian Empire at it Height of power. Cyrus of Persia Persians where a Nomadic peoples. Even after they established an empire they remained mostly nomadic. Cyrus of persia was a tribal leader, who in 30 years laid down the foundations for the Persian empire. View of the palace, and three columns of the apadana with Animal protomes, Persepolis, Iran, 521-465 BCE So what are the ruins of Persepolis? First of all the english word for Persepolis is derived from the Ancient Greek word meaning “the Persian city” This large structure was built under Darius a Persian ruler and continued to be built under his son. The buildings at Persepolis include three general groupings: military quarters, the treasury, and the reception halls and occasional houses for the King. What was the function? The function of Persepolis remains quite unclear. It was not one of the largest cities in Persia, let alone the rest of the empire, but appears to have been a grand ceremonial complex, that was only occupied seasonally; it is still not entirely clear where the king's private quarters actually were The hall of Darius or Apadana, where people would give their gifts to the king Entrance for the procession of Goods/ gifts to the king We see Assyrian- inspired colossal man headed winged bulls that guarded the entrance into the city---leading to the palace, Bas-relief on the staircase of the palace. This motif appears on several stairways. (perhaps once painted brightly) The lion of the new year killing the bull of the old year. 23 nations included in the stairway Ethiopian man carrying a tusk India- spices Camel for Arabia Everyone is bringing gifts to the king! The Persians and the Medes, Detail of the processional frieze on the east side of the terrace of apadana of the palace of Persepolis, Iran, 521-465 BCE limestone, 8 feet 4 inches. The Reliefs decorating the walls of the terrace and staircase leading to the Persepolis apadana (reception hall) represent a procession of royal Guards, Persians nobles and dignitaries, and representatives from 23 nations, including Elamites, Babylonians, Egyptians, Nubians, Ethiopians, and they are all bringing gifts to the king. They are shown wearing costumes native of their lands. Bringing animals and gifts and tributes to the king. Soldiers Spears/ bows and arrows Column capital with bull protomes, from the apadana of the palace of Darius, Iran 510 BCE, Limestone 7’ high. These capitals can also be found in Susa, Iran where there is another Persian palace. What was it made of? Mud brick, wood, stone, limestone, rock from the mountain. This capital is one of 36 that would top the audience hall called the Apadana This is where the king would receive visitors to his palace. In this case Daurius Glazed brick work Metal oxides in the paste color the glaze. Two common colorants are copper (turquoise) and cobalt (blue). Compare Rhyton winged lion, from Hamadan, Iran When the Achaemenid kings entertained guests, they served them food and drink in tableware of costly materials. They were famous for their luxurious cups and plates made of gold and silver. After the Greeks defeated the Persians. They found camps full of gold bowls and goblets and weapons overflowing with gold and silver basians. Early Greek, Egyptians and Persian Artworks <<Lady Of Auxerre, fom Eleutherna, Greece 650-625,LimeStone Greek Temple of Prinias, 625 BCE. How is this similar to the artwork we have looked at from Egypt, Persia and Mesopotamia? <Montuemhat 660-650 BCE Kouros, 600 BCE>.
Load more

Recommended publications
  • Study the Status Column Element in the Achaemenid Architecture and Its
    Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926 Study the status column element in the Achaemenid architecture and its effect on India architecture (comparrative research of persepolis columns on pataly putra columns in India) Dr. Amir Akbari* Faculty of History, Bojnourd Branch, Islamic Azad University, Bojnourd, Iran * Corresponding Author Fariba Amini Department of Architecture, Bukan Branch, Islamic Azad University, Bukan, Iran Elham Jafari Department of Architecture, Khoy Branch, Islamic Azad University, Khoy, Iran Abstract In the southern region of Iran and the north of persian Gulf, the state was located in the ancient times was called "pars", since the beginning of the Islamic era its center was shiraz. In this region of Iran a dynasty called Achaemenid came to power and could govern on the very important part of the worlds for years. Achaemenid exploited the skills of artists and craftsman countries under its command. In this sense, in Architecture works and the industry this period is been seen the influence of other nations. Achaemenid kings started to build large and beautiful palaces in the unter of their government and after 25 centuries, the remnants of which still remain firm and after the fall of the Achaemenid Empire by Grecian Alexander in India. The greatest king of India dynasty Muryya, was called Ashoka the grands of Chandra Gupta. The Ashoka palace that id located at the putra pataly around panta town in the state of Bihar in North east India. Is an evidence of the influence of Achaemenid culture in ancient India. The similarity of this city and Ashoka Hall with Apadana Hall in Persepolis in such way that has called it a india persepolis set.
    [Show full text]
  • The Concept of Self-Liberation in Theravada Burmese Buddhism
    ASIA-PACIFIC NAZARENE THEOLOGICAL SEMINARY THE CONCEPT OF SELF-LIBERATION IN THERAVADA BURMESE BUDDHISM A Thesis Presented to The Faculty of Asia-Pacific Nazarene Theological Seminary In Partial Fulfilment of the Degree Master of Science in Theology BY CING SIAN THAWN TAYTAY, RIZAL NOVEMBER 2020 ASIA-PACIFIC NAZARENE THEOLOGICAL SEMINARY WE HEREBY APPROVE THE THESIS SUBMITTED BY Cing Sian Thawn ENTITLED THE CONCEPT OF SELF-LIBERATION IN THERAVADA BURMESE BUDDHISTS AS PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE MASTER OF SCIENCE IN THEOLOGY (SYSTEMATIC THEOLOGY) Dr. Dick Eugenio _________ Dr. Phillip Davis __________ Thesis Adviser Date Program Director Date Dr. Eileen Ruger _________ Dr. Naw Yaw Yet ___________ Internal Reader Date External Reader Date Dr. Dick Eugenio _________ Dr. Larry Bollinger ___________ Academic Dean Date President Date ii ABSTRACT This thesis explores the self-liberation concept of Theravada Buddhism, with the hope that it can provide a foundation towards a dialogical exchange between Buddhists and Christians in Myanmar. To provide a better understanding of the context, the thesis offers a brief historical background of Buddhist-Christian relations in Myanmar. By mainly relying on the translation of the Pali Tipitaka, along with a number of secondary sources from prominent Buddhist scholars, the self-liberation concept of Theravada Buddhism is discussed, beginning with the personal experience of Gotama, the Buddha. The thesis is descriptive in nature. The research employs a basic qualitative method, integrated with the analytical and interpretive methods. Correlation and synthesis were done and are presented in the final chapter with an emphasis on implications for interfaith dialogue. The study produced some significant findings.
    [Show full text]
  • Xvii Three Baskets (Tipitaka) I Buddhism
    261 XVII THREE BASKETS ( TIPITAKA ) I BUDDHISM COTETS 1. What is the Tipitaka ? 2. Language of Buddha’s words (Buddhavacana ) 3. What is Pali? 4. The First Council 5. The Second Council 6. The Great Schism 7. Origin of the Eighteen ikayas (Schools of Buddhism) 8. The Third Council 9. Committing the Tipitaka to Memory 10. Fourth Council: Committing the Tipitaka to Writing 11. Fifth and Sixth Councils in Myanmar 12. Conclusion 13. Appendix: Contents of the Tipitaka or Three Baskets 14. Explanatory Notes 15. References 262 • Buddhism Course 1. What is the Tipitaka ? The word of the Buddha, which is originally called the Dhamma , consists of three aspects, namely: Doctrine ( Pariyatti ), Practice (Patipatti ) and Realization ( Pativedha ). The Doctrine is preserved in the Scriptures called the Tipitaka . English translators of the Tipitaka have estimated it to be eleven times the size of the Christian Bible. It contains the Teachings of the Buddha expounded from the time of His Enlightenment to Parinibbana over forty-five years. Tipitaka in Pali means Three Baskets (Ti = Three, Pitaka = Basket), not in the sense of function of storing but of handing down , just like workers carry earth with the aid of baskets handed on from worker to worker, posted in a long line from point of removal to point of deposit, so the Baskets of Teachings are handed down over the centuries from teacher to pupil. The Three Baskets are: Basket of Discipline ( Vinaya Pitaka ), which deals mainly with the rules and regulations of the Order of monks and nuns; Basket of Discourses ( Sutta Pitaka ) which contains the discourses delivered by the Buddha to individuals or assemblies of different ranks in the course of his ministry; Basket of Ultimate Things ( Abhidhamma Pitaka ) which consists of the four ultimate things: Mind ( Citta ), Mental-factors ( Cetasikas ), Matter ( Rupa ) and ibbana .
    [Show full text]
  • Chronology of the Pali Canon Bimala Churn Law, Ph.D., M.A., B.L
    Chronology of the Pali Canon Bimala Churn Law, Ph.D., M.A., B.L. Annals of the Bhandarkar Oriental Researchnstitute, Poona, pp.171-201 Rhys Davids in his Buddhist India (p. 188) has given a chronological table of Buddhist literature from the time of the Buddha to the time of Asoka which is as follows:-- 1. The simple statements of Buddhist doctrine now found, in identical words, in paragraphs or verses recurring in all the books. 2. Episodes found, in identical words, in two or more of the existing books. 3. The Silas, the Parayana, the Octades, the Patimokkha. 4. The Digha, Majjhima, Anguttara, and Samyutta Nikayas. 5. The Sutta-Nipata, the Thera-and Theri-Gathas, the Udanas, and the Khuddaka Patha. 6. The Sutta Vibhanga, and Khandhkas. 7. The Jatakas and the Dhammapadas. 8. The Niddesa, the Itivuttakas and the Patisambbhida. 9. The Peta and Vimana-Vatthus, the Apadana, the Cariya-Pitaka, and the Buddha-Vamsa. 10. The Abhidhamma books; the last of which is the Katha-Vatthu, and the earliest probably the Puggala-Pannatti. This chronological table of early Buddhist; literature is too catechetical, too cut and dried, and too general to be accepted in spite of its suggestiveness as a sure guide to determination of the chronology of the Pali canonical texts. The Octades and the Patimokkha are mentioned by Rhys Davids as literary compilations representing the third stage in the order of chronology. The Pali title corresponding to his Octades is Atthakavagga, the Book of Eights. The Book of Eights, as we have it in the Mahaniddesa or in the fourth book of the Suttanipata, is composed of sixteen poetical discourses, only four of which, namely, (1.) Guhatthaka, (2) Dutthatthaka.
    [Show full text]
  • Ah Timeline Images ARCHITECTURE
    8. STONEHENGE 12. WHITE TEMPLE & ZIGGURAT, URUK c. 2,500 - c. 3,500 - 1,600 BCE 3,000 BCE monolithic Sumerian sandstone Temple henge present day present day Wiltshire, UK Warka, Iraq SET 1: GLOBAL PREHISTORY 30,000 - 500 BCE SET 2: ANCIENT MEDITERRANEAN 3,500 - 300 BCE 17. GREAT PYRAMIDS OF GIZA 20. TEMPLE OF AMUN-RE & HYPOSTYLE HALL c. 2,550 - c. 1,250 BCE 2,490 BCE cut sandstone cut limestone / and brick Khufu Egyptian Khafre / Sphinx Menkaure temple present day Karnak, near Cairo, Egypt Luxor, Egypt SET 2: ANCIENT MEDITERRANEAN 3,500 - 300 BCE SET 2: ANCIENT MEDITERRANEAN 3,500 - 300 BCE 21. MORTUARY TEMPLE OF HATSHEPSUT 26. ATHENIAN AGORA c. 1,490 - 600 BCE - 1,460 BCE 150 CE slate eye civic center, makeup ancient Athens palette present day Egyptian Athens, Museum, Cairo Greece SET 2: ANCIENT MEDITERRANEAN 3,500 - 300 BCE SET 2: ANCIENT MEDITERRANEAN 3,500 - 300 BCE 30. AUDIENCE HALL OF DARIUS & XERXES 31. TEMPLE OF MINERVA / SCULPTURE OF APOLLO c. 520 - 465 c. 510 - 500 BCE BCE Limestone Wood, mud Persian brick, tufa Apadana temple / terra SET 2: ANCIENT MEDITERRANEAN 3,500 - 300 BCE cotta sculpture Persepolis, Iran Veii, near Rome SET 2: ANCIENT MEDITERRANEAN 3,500 - 300 BCE 35. ACROPOLIS ATHENS, GREECE 38. GREAT ALTAR OF ZEUS & ATHENA AT PERGAMON c. 447 - 424 c. 175 BCE BCE Hellenistic Iktinos & Greek Kallikrates, marble altar & Marble temple complex sculpture Present day Antiquities Athens, Greece Museum , Berlin SET 2: ANCIENT MEDITERRANEAN 3,500 - 300 BCE SET 2: ANCIENT MEDITERRANEAN 3,500 - 300 BCE 39.
    [Show full text]
  • Cinta, Seks Dan Pernikahan 19
    Cinta, Seks Dan Pernikahan 1 Cinta, Seks Dan Pernikahan “Hidup bersama-sama di kehidupan lalu dan karena kebajikan dalam kehidupan kali ini, cinta lahir bagaikan teratai di atas air. Dengan hidup bersama, dengan pandangan, dengan senyuman, cinta lahir di antara pria dan wanita. Ketika cinta masuk ke dalam pikiran maka hati menjadi gembira.” (Sang Buddha, Mahavastu Avadana) 2 Cinta, Seks Dan Pernikahan KATA PENGANTAR Puji syukur atas berkah dari Triratna [Buddha, Dharma, Sangha], sehingga penulis dapat menyelesaikan tulisan ini. Tulisan ini tidak akan terlalu memberikan kajian detail mengenai cinta dan pernikahan. Pada tulisan kali ini, penulis berusaha untuk menyajikan kutipan-kutipan dari kitab Buddhis yang isinya bagaimana menjalani kehidupan cinta, seks dan pernikahan yang sesuai dengan Dharma serta penjelasan singkat penulis. Dan tanpa disadari, kutipan-kutipan sutra tersebut dengan sendirinya sudah memberikan penjelasan yang cukup detail. Dalam mengutip teks-teks, penulis mengambil dari teks-teks Theravada, Sarvastivada, Mahasanghika, Vatsiputriya, Pudgalavadin, Mulasarvastivada, Mahayana dan Vajrayana, sehingga dengan demikian anjuran Sang Buddha yang sesungguhnya, dapat ditemukan, selain juga menjunjung prinsip Ekayana. Penulis sendiri ketika menulis karya ini menjadi sadar, bahwa kitab Buddhis adalah kitab agama yang paling banyak menceritakan tentang cinta dibanding dengan kitab- kitab agama lain. Anjuran mengenai bagaimana melangsungkan kehidupan suami istri yang harmonis ataupun menjalankan kehidupan cinta yang romantis namun
    [Show full text]
  • Diversity in the Women of the Therīgāthā
    Lesley University DigitalCommons@Lesley Graduate School of Arts and Social Sciences Mindfulness Studies Theses (GSASS) Spring 5-6-2020 Diversity in the Women of the Therīgāthā Kyung Peggy Meill [email protected] Follow this and additional works at: https://digitalcommons.lesley.edu/mindfulness_theses Part of the Social and Behavioral Sciences Commons Recommended Citation Meill, Kyung Peggy, "Diversity in the Women of the Therīgāthā" (2020). Mindfulness Studies Theses. 29. https://digitalcommons.lesley.edu/mindfulness_theses/29 This Thesis is brought to you for free and open access by the Graduate School of Arts and Social Sciences (GSASS) at DigitalCommons@Lesley. It has been accepted for inclusion in Mindfulness Studies Theses by an authorized administrator of DigitalCommons@Lesley. For more information, please contact [email protected], [email protected]. DIVERSITY IN THE WOMEN OF THE THERĪGĀTHĀ i Diversity in the Women of the Therīgāthā Kyung Peggy Kim Meill Lesley University May 2020 Dr. Melissa Jean and Dr. Andrew Olendzki DIVERSITY IN THE WOMEN OF THE THERĪGĀTHĀ ii Abstract A literary work provides a window into the world of a writer, revealing her most intimate and forthright perspectives, beliefs, and emotions – this within a scope of a certain time and place that shapes the milieu of her life. The Therīgāthā, an anthology of 73 poems found in the Pali canon, is an example of such an asseveration, composed by theris (women elders of wisdom or senior disciples), some of the first Buddhist nuns who lived in the time of the Buddha 2500 years ago. The gathas (songs or poems) impart significant details concerning early Buddhism and some of its integral elements of mental and spiritual development.
    [Show full text]
  • Maria Theresa Da Costa Barros-Tese-Pretextuais
    Universidade do Estado do Rio de Janeiro Centro Biomédico Instituto de Medicina Social Maria Theresa da Costa Barros O despertar do budismo no ocidente no século XXI: contribuição ao debate Rio de Janeiro 2002 Maria Theresa da Costa Barros O despertar do budismo no ocidente no século XXI: contribuição ao debate Tese apresentada, como requisito parcial para obtenção do título de Doutor, ao Programa de Pós-Graduação em Saúde Coletiva, da Universidade do Estado do Rio de Janeiro. Orientador: Prof. Dr. Jurandir Sebastião Freire Costa Rio de Janeiro 2002 CATALOGAÇÃO NA FONTE UERJ / REDE SIRIUS / BIBLIOTECA CB/C B277 Barros, Maria Theresa da Costa. O despertar do budismo no ocidente no século XXI: contribuição ao debate / Maria Theresa da Costa Barros. – 2002. 116 f. : il. Orientador: Jurandir Sebastião Freire Costa. Tese (Doutorado) – Universidade do Estado do Rio de Janeiro, Instituto de Medicina Social. 1. Budismo – Ocidente – Século XXI - Teses. 2. Buda - Teses. 3. Filosofia indiana – Teses. 4. Individualidade – Teses. 5. Ascetismo – Teses. I. Costa, Jurandir Sebastião Freire. II. Universidade do Estado do Rio de Janeiro. Instituto de Medicina Social. III. Título. CDU 294.38 Autorizo, apenas para fins acadêmicos e científicos, a reprodução total ou parcial desta dissertação, desde que citada a fonte. _________________________________________ ________________________________ Assinatura Data Maria Theresa da Costa Barros O despertar do budismo no ocidente no século XXI: contribuição ao debate Tese apresentada, como requisito parcial para obtenção do título de Doutor, ao Programa de Pós-Graduação em Saúde Coletiva, da Universidade do Estado do Rio de Janeiro. Aprovada em 26 de julho de 2002. Banca Examinadora: __________________________________________________________ Prof.
    [Show full text]
  • Fenn on Lewis, 'Buddhists: Understanding Buddhism Through the Lives of Practitioners'
    H-Buddhism Fenn on Lewis, 'Buddhists: Understanding Buddhism through the Lives of Practitioners' Review published on Tuesday, June 9, 2015 Todd Lewis, ed. Buddhists: Understanding Buddhism through the Lives of Practitioners. Chichester, West Sussex; Malden, MA: Wiley Blackwell, 2014. 352 pp. $44.95 (paper), ISBN 978-0-470-65818-5. Reviewed by Mavis Fenn (University of Waterloo)Published on H-Buddhism (June, 2015) Commissioned by A. Charles Muller The primary method of teaching Buddhism in universities up to now has been through the study of Buddhist texts, philosophy, and the history of its transmission. Although alternative approaches to the study of Buddhism were being taken up when I entered graduate school thirty years ago, I was discouraged from investigating them, being advised that such approaches fell outside of the “real” study of Buddhism. While much has changed since I entered graduate school, we continue to place greater emphasis on these facets of Buddhism than Buddhism as a “lived” tradition. This lack of balance in our teaching almost guarantees that we will also pass along long-standing misconceptions about the tradition. While the study of texts, philosophy, philology, and such will always be central to the field, increasingly students want to know about Buddhism as it is lived and understood by practitioners, historical and contemporary, monks and nuns, and the laity. While the anthropology of Buddhism has grown as a field, it does not appear to be well represented in the texts we use to teach. Thus, this volume goes far in filling this lacuna in our teaching resources by presenting a series of biographies of Buddhists that demonstrates the way in which they try and live their livesas Buddhists.
    [Show full text]
  • Is a Female Buddha Possible in Non-Esoteric Buddhism?
    Gender and the Soteriology Debate in Buddhism: Is a Female Buddha Possible in Non-Esoteric Buddhism? Karma Sonam Palmo Shastri (Bachelor of Arts), Acharya (Masters in Philosophy) Central University of Tibetan Studies Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy University of Tasmania November 2013 Declaration of Originality This thesis contains no material which has been accepted for a degree or diploma by the University or any other institution, except by way of background information and duly acknowledged in the thesis, and to the best of my knowledge and belief no material previously published or written by another person except where due acknowledgement is made in the text of the thesis, nor does the thesis contain any material that infringes copyright. Karma Sonam Palmo Dated Authority of Access This thesis may be made available for loan and limited copying and communication in accordance with the Copyright Act 1968. Karma Sonam Palmo Dated Acknowledgments First of all, I would like to thank the Tasmania Buddhist Studies Exchange Program between the University of Tasmania and the Central University of Tibetan Studies for generously granting me the Buddhist Studies Graduate Research Scholarship. Next, I thank my supervisors Dr. Lucy Tatman and Dr. Sonam Thakchoe for their advice, support, guidance and supervision throughout the completion of this thesis over the last four years. I owe special thanks to Lucy and Belinda for going through my final draft and suggesting grammatical corrections. I am also thankful to Ruth Gamble of Australia National University and James Stewart of University of Tasmania for generously sharing their resources during my early period of research.
    [Show full text]
  • The Founding of Buddhism
    IV The Founding of Buddhism 1. THE LIFE OF THE BUDDHA Siddhartha of the Gautama clan, later called the Buddha, or “the enlightened one,” began life in the foothills of the Himalayas, where his people, the Sakyas, were primarily rice farmers. The Sakyas formed the small city-state of Kapilavastu with an oligarchic republican constitution, under the hegemony of the powerful Magadha and Kosala Kingdoms to the south.1 Siddhartha traveled south to study, and so, after his Enlightenment, he first spread his doctrines in Northeastern India, south of the Ganges, west of Bhagalpur, and east of the Son River—South Bihar, nowadays. The people of this provincial area had been only partially assimilated to the Aryan culture and its Brahminic religion. Brahminism focused in the region of Northwestern India between the Ganges and Jumma Rivers, the older center of Indian civilization. Indeed, despite Buddhism’s anti-Brahmin cast, its chief rival in the early days may have been not Brahminism, but Jainism. Though Gautama was probably a Kshatriya, the rigidities of the Caste system were not yet established in the region, and Kapilavastu was oligarchic, so his father was not, as legend has it, a king.2 He left home in his youth against the will of his parents to become a wandering ascetic,3 an odd and irresponsible thing to do 1The location of Gautama’s homeland is confirmed in the Nikayas, which give the names of the places where each discourse was delivered. See Sutta Nipata 422, Digha Nikaya I 87 ff. 2The earliest scriptures do not provide an account of the life of the founder after the fashion of the Christian Gospels, but concentrate on preserving his words.
    [Show full text]
  • Eṣā Agrā; Images of Nuns in (Mūla-)Sarvāstivādin Literature
    JIABS Journal of the International Association of Buddhist Studies Volume 24 Number 2 2001 Buddhist Nuns Peter SKILLING EÒa agra: Images of Nuns in (Mula-)Sarvastivadin Literature ...... 135 Ivette M. VARGAS-O’BRIAN The Life of dGe slong ma dPal mo: The Experience of a Leper, Founder of a Fasting Ritual, a Transmitter of Buddhist Teachings on Suffering and Renunciation in Tibetan Religious History............................................................................................... 157 Kim GUTSCHOW What Makes a Nun? Apprenticeship and Ritual Passage in Zanskar, North India........................................................................................ 187 Sarah LEVINE The Finances of a Twentieth Century Buddhist Mission: Building Support for the Theravada Nuns’ Order of Nepal............ 217 Peter SKILLING Nuns, Laywomen, Donors, Goddesses Female Roles in Early Indian Buddhism ......................................... 241 Ann HEIRMAN Chinese Nuns and their Ordination in Fifth Century China ........... 275 Notes on the Contributors................................................................. 305 E∑A AGRA: IMAGES OF NUNS IN (MULA-)SARVASTIVADIN LITERATURE PETER SKILLING Buddhist literature evolved over centuries across a widespread area. The Buddhist texts that we know today are social products, constituted by negotiation, com- promise, and adaptation. Should we expect them to present a single position on nuns or female spirituality? Should we close our eyes to the positive, and see only the negative, or vice versa, according to our proclivities? Or should we accept that both nuns and monks may be portrayed either positively or negatively, and see what different texts have to say? In this article I look at (Mula-)Sarvastiva- din avadanas from the perspective of a literary anthropologist, revealing embedded values and displaying narratory artefacts related to nunship. I discover positive images connected with teaching and transmitting the Dharma.
    [Show full text]