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The Late Northern Dynasties Buddhist Statues at Qingzhou and the Qingzhou Style
The Late Northern Dynasties Buddhist Statues at Qingzhou and the Qingzhou Style Liu Fengjun Keywords: late Northern Dynasties Qingzhou area Buddhist statues Qingzhou style In recent years fragmentary Buddhist statues have been Northern Qi period. (3) In the winter of 1979, 40 small frequently unearthed in large numbers in Qingzhou 青州 and large fragmentary statues and some lotus socles were and the surrounding area, including Boxing 博兴, discovered at the Xingguo Temple 兴国寺 site in Gaoqing 高青, Wudi 无棣, Linqu 临朐, Zhucheng 诸 Qingzhou, mainly produced between the end of North- 城, and Qingdao 青岛. Especially notable are the large ern Wei and Northern Qi period. There were also two quantities of statues at the site of the Longxing Temple Buddha head sculptures of the Sui and Tang periods. (4) 龙兴寺 at Qingzhou. The discovery of these statues drew In the 1970s, seven stone statues were discovered at great attention from academic circles. The significance He’an 何庵 Village, Wudi County. Four of them bear of these statues is manifold. I merely intend to under take Northern Qi dates. (5) In November 1987, one single a tentative study of the causes and date of the destruction round Bodhisattva stone sculpture of the Eastern Wei of the Buddhist statues and of the artistic features of the period and one round Buddhist stone sculpture of the Qingzhou style statues. Northern Qi period were discovered on the South Road of Qingzhou. Both works were painted colorfully and I. Fragmentary Buddhist Statues of the Late partly gilt. They were preserved intact and remained Northern Dynasties Unearthed in the Qingzhou Area colorful. -
The Introduction of Celadon Production in North China: Technological Characteristics and Diversity of the Earliest Wares
The Introduction of Celadon Production in North China: Technological Characteristics and Diversity of the Earliest Wares Shan Huang*1, Ian C. Freestone1, Yanshi Zhu2, Lihua Shen2 * Corresponding Author: [email protected] 1 Institute of Archaeology, University College London, 31-34 Gordon Square, WC1H 0PY, London, UK 2 Institute of Archaeology, Chinese Academy of Social Sciences, 27 Wangfujing Avenue, 100710, Beijing, China Abstract Celadon, technically a stoneware with a lime-rich glaze, had been produced in South China for more than two millennia before it was first made in the North in the second half of the sixth century. It appears to have been an immediate precursor to white porcelain, which was first produced by northern kilns. The compositions and microstructures of early northern celadons from kilns, residential sites and tombs in Shandong, Hebei and Henan provinces, and dated 550s-618 CE, have been determined by SEM-EDS. The majority of the vessels were made using a low-iron kaolinitic clay, with high alumina (20-29%), as anticipated for northern clays. A small number of celadon vessels from a kiln at Caocun, which produced mainly lead-glazed wares, have lower alumina contents and appear to have originated in the South. It seems possible that these imported vessels were being used by the potters as models on which Caocun wares were based. Consistent differences in major element composition are observed between the products of kilns at Anyang, Xing, Luoyang and Zhaili. Unlike southern celadon glazes, which were prepared as two-component mixtures of vegetal ash and body clay, the northern celadon glazes are three-component, and typically contained an additional siliceous component, probably loess. -
My Tomb Will Be Opened in Eight Hundred Years╎: a New Way Of
Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College History of Art Faculty Research and Scholarship History of Art 2012 'My Tomb Will Be Opened in Eight Hundred Years’: A New Way of Seeing the Afterlife in Six Dynasties China Jie Shi Bryn Mawr College, [email protected] Follow this and additional works at: https://repository.brynmawr.edu/hart_pubs Part of the History of Art, Architecture, and Archaeology Commons Let us know how access to this document benefits ou.y Custom Citation Shi, Jie. 2012. "‘My Tomb Will Be Opened in Eight Hundred Years’: A New Way of Seeing the Afterlife in Six Dynasties China." Harvard Journal of Asiatic Studies 72.2: 117–157. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. https://repository.brynmawr.edu/hart_pubs/82 For more information, please contact [email protected]. Shi, Jie. 2012. "‘My Tomb Will Be Opened in Eight Hundred Years’: Another View of the Afterlife in the Six Dynasties China." Harvard Journal of Asiatic Studies 72.2: 117–157. http://doi.org/10.1353/jas.2012.0027 “My Tomb Will Be Opened in Eight Hundred Years”: A New Way of Seeing the Afterlife in Six Dynasties China Jie Shi, University of Chicago Abstract: Jie Shi analyzes the sixth-century epitaph of Prince Shedi Huiluo as both a funerary text and a burial object in order to show that the means of achieving posthumous immortality radically changed during the Six Dynasties. Whereas the Han-dynasty vision of an immortal afterlife counted mainly on the imperishability of the tomb itself, Shedi’s epitaph predicted that the tomb housing it would eventually be ruined. -
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Advances in Social Science, Education and Humanities Research, volume 233 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018) An Investigation on the Creation and Existence of Yuefu Lyric Poetry of the Xianbei Regime during the Northern and Southern Dynasties* Xing Tang School of Liberal Arts Northwest Minzu University Lanzhou, China Abstract—During the period of the Northern and Southern Five Dynasties. Scholars paid much attention to Yuefu lyric Dynasties, the regimes of northern ethnic minority were poetry of the Northern Dynasties. However, the focus of everywhere. After the Xianbei nationality began to rise in the research has been on individual articles and important writers northeast, they turned to fight in the east and the west, and for a long time. In recent years, this situation has been established a number of independent regimes. They almost improved. However, there are still many problems that need crossed the entire period of the Northern Dynasties. With the further investigation. establishment of these Xianbei ethnic regimes, the Yuefu lyric poetry has both inherited and newly created in various political powers. It shows differences and uniqueness in the II. CREATION AND EXISTENCE OF YUEFU LYRIC POETRY subject matter, content, quantity, and ethnic composition of DURING FOEMER YAN TO NORTHERN WEI DYNASTY the author. And at the same time, it presents a certain degree The Yuefu lyric poetry created under Xianbei regime of of commonality and succession. South and North Dynasties should be "Agan Song" in Foemer Yan established by Murongwei. In "Jin Shu", Keywords—Southern and Northern Dynasties; Xianbei "Xianbei called the brother Agan, and Murongwei recalled it regime; Yuefu lyric poetry; creation; existence with a song of Agan"[1]. -
New Information on the Degree of “Sinicization” of the Tuyuhun
Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2019 New Information on the Degree of “Sinicization” of the Tuyuhun Clan during Tang Times through Their Marriage Alliances: A Case Study Based on the Epitaphs of Two Chinese Princesses Escher, Julia Barbara Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-181630 Journal Article Published Version Originally published at: Escher, Julia Barbara (2019). New Information on the Degree of “Sinicization” of the Tuyuhun Clan during Tang Times through Their Marriage Alliances: A Case Study Based on the Epitaphs of Two Chinese Princesses. Journal of Asian History, 53(1):55-96. Offprint from: JOURNAL OF ASIAN HISTORY edited by Dorothee Schaab-Hanke and Achim Mittag 53 (2019) 1 Harrassowitz Verlag · Wiesbaden Editors / Contact: Dorothee Schaab-Hanke (Großheirath): [email protected] Achim Mittag (Tübingen): [email protected] International Advisory Board: Prof. Dr. Wolfgang Behr (Zuerich), Prof. Dr. Timothy Brook (British Columbia), Prof. Dr. Christopher Cullen (Cambridge), Prof. Dr. Roderich Ptak (Munich), Prof. Dr. Nicolas Standaert (Leuven), Prof. Dr. Barend Jan Terwiel (Hamburg) The Journal of Asian History is a refereed journal. Zugang zur elektronischen Version / Access to electronic format Diese Zeitschrift kann auch in elektronischer Form über JSTOR (www.jstor.org) bezogen werden. This journal can also be accessed electronically via JSTOR (www.jstor.org). © Otto Harrassowitz GmbH & Co. KG, Wiesbaden 2019 This journal, including all of its parts, is protected by copyright. Any use beyond the limits of copyright law without the permission of the publisher is forbidden and subject to penalty. -
From Barbarians to the Middle Kingdom: the Rise of the Title “Emperor, Heavenly Qaghan” and Its Significance
From Barbarians to the Middle Kingdom: The Rise of the Title “Emperor, Heavenly Qaghan” and Its Significance Han-je Park* INTRODUCTION The entrance of the Five Barbarians wuhu( 五胡) people into the Central Plain of China is a historical event of great significance in the East, comparable in importance to the migration of Germanic tribes into the Roman Empire. The Five Barbarians became the main actors in the establishment of an array of dynasties throughout the periods of the Sixteen Kingdoms of Five Hu, the Northern Dynasties, and eventually the cosmopolitan empires of the Sui (隋) and the Tang (唐). With the passing of time, they lost their original culture and customs, and many came to lose their ethnonym. This phenomenon is described as their sinicization (hanhua 漢化), although there is also a contrary view that the Han (漢) people in China were barbaricized (huhua 胡化) and thus widened the range of Chinese culture. But, we may ask, do the terms “sinicization” and “barbaricization” adequately convey what really happened? Aside from arguments regarding sinicization or barbaricization, what role did the Five Barbarians actually play in the history of China? Were they indeed a people without a culture, who could therefore not bring anything novel to China itself,1 or were they a civilization with a sophisticated culture of their own? *Seoul National University (Seoul, Korea) Journal of Central Eurasian Studies, Volume 3 (October 2012): 23–68 © 2012 Center for Central Eurasian Studies 24 Han-je Park The Han and Tang empires are often joined together and referred to as the “empires of the Han and the Tang,” implying that these two dynasties have a great deal in common. -
13 Northern Nomads
ISBN 978-92-3-103211-0 NORTHERN NOMADS 13 NORTHERN NOMADS* L. R. Kyzlasov Contents K’ang-chü ........................................ 316 The Huns ........................................ 317 The Hsien-pi ....................................... 318 Nomad kingdoms of northern China .......................... 320 The Juan-juan ...................................... 321 The Türks ........................................ 323 The T’ieh-le and Kao-chü ................................ 323 Archaeological evidence ................................ 325 In the first five centuries a.d. tribes of various origins, who were mostly herdsmen, inhab- ited the wide open spaces of the Eurasian steppes between the Caspian Sea in the west and the Great Wall of China in the east. Many of them were semi-nomadic, others were stock- breeders and farmers and some were agriculturalists who kept cattle. These economic dif- ferences resulted from the great variations in the geographical environment, ranging from the arid plateaux of the steppe to oases along great rivers and lakes. Written sources, especially in Chinese, provide the most detailed information about the history of the people who lived in the steppes. Unfortunately, the tumuli in the steppes dating back to the first five centuries have not yet been subjected to detailed archaeological investigation, nor are there any local epigraphic sources. * See Map 6. 315 ISBN 978-92-3-103211-0 K’ang-chü K’ang-chü The most extensive and stable state in the west of this region was K’ang (the ancient Kangha in the Avesta or K’ang-chü in the Chinese chronicles). Some scholars believe that the K’ang-chü state was centred on oases situated between the upper and lower reaches of the River Syr Darya (Jaxartes),1 known in ancient times as the River Kanga. -
Mortuary Art in the Northern Zhou China (557-581 Ce): Visualization of Class, Role, and Cultural Identity
MORTUARY ART IN THE NORTHERN ZHOU CHINA (557-581 CE): VISUALIZATION OF CLASS, ROLE, AND CULTURAL IDENTITY by Jui-Man Wu BA, Tunghai University, 1993 MA, Taipei National University of the Arts, 2000 MA, University of Pittsburgh, 2003 Submitted to the Graduate Faculty of Arts & Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2010 UNIVERSITY OF PITTSBURGH FACULTY OF ARTS & SCIENCES This dissertation was presented by Jui-Man Wu It was defended on April 2, 2010 and approved by Anthony Barbieri-Low, Associate Professor, History Dept., UC Santa Barbara Karen M. Gerhart, Professor, History of Art and Architecture Barbara McCloskey, Associate Professor, History of Art and Architecture Anne Weis, Associate Professor, History of Art and Architecture Dissertation Advisor: Katheryn M. Linduff, Professor, History of Art and Architecture ii Copyright © by Jui-Man Wu 2010 iii MORTUARY ART IN THE NORTHERN ZHOU CHINA (557-581 CE): VISUALIZATION OF CLASS, ROLE, AND CULTURAL IDENITY Jui-Man Wu, PhD University of Pittsburgh, 2010 The period of Six Dynasties (221-581CE) has traditionally been thought of as a time when “the Five Barbarians brought disorder to China.” During this period, present-day Northern China was ruled by non-Han leaders, including the Xianbei, a pastoral people from China’s northern frontier who founded the Northern Zhou Dynasty. In addition, Chinese historical texts from the Six Dynasties refer to “merchant barbarians” generally assumed to be Sogdians, who lived in oasis states in Central Asia in present-day Uzbekistan and came to China across the Silk Road. -
The Confrontation Between Buddhism and the Chinese State in Late Antiquity and the ›First Great Divergence‹ Between China and Western Eurasia Antonello Palumbo*
118 Exemption not Granted: The Confrontation between Buddhism and the Chinese State in Late Antiquity and the ›First Great Divergence‹ between China and Western Eurasia Antonello Palumbo* Starting from the end of the fourth century, the Buddhist monastic community in China entered a protracted confrontation with a variety of political regimes, Sinitic and barbarian, significantly affecting their own processes of state formation and the reconstitution of a uni- fied empire after a long period of division. Although elites and rulers often lavished patron- age upon the clergy, and used Buddhism to buttress their authority, the overall response of these regimes, especially in the north, was unforgiving. Four persecutions from 446 to 955 and increasingly tight regulation effectively undermined monastic prerogatives, ultimately thwarting the emergence of a Buddhist ›church‹ in China. The last major episode of suppres- sion intriguingly took place only a few years before the founding of the Song dynasty (960- 1279) and China’s subsequent transition towards what many historians have seen as her first modern period. Buddhism did live on in the new era, but as a social body it was terminally hamstrung by the state’s inflexible grip. Comparing this trajectory to the fortunes of Christianity in the late antique Mediterranean and then in early medieval Europe raises several counterfactual questions. One of the most important perhaps concerns the long-term effect that religious exemption, or the lack there- of, respectively had on imperial state formation on the two sides, in what Walter Scheidel has called the ›First Great Divergence‹ between China and Western Eurasia. Whether the rise of the Christian church with its privileges may have decisively stood in the way of an impe- rial resurgence in the West is an already old question; but whether, conversely, the Chinese state’s successful confrontation with Buddhism was key to its extraordinary endurance as an imperial entity is a still largely unexplored avenue of inquiry, which this paper intends to probe. -
An Analysis of the Reasons for the Acculturation of the South-To-North Scholars Between the Liang and Chen Dynasties —Taking Yu Xin As an Example
Open Journal of Social Sciences, 2019, 7, 84-91 http://www.scirp.org/journal/jss ISSN Online: 2327-5960 ISSN Print: 2327-5952 An Analysis of the Reasons for the Acculturation of the South-to-North Scholars between the Liang and Chen Dynasties —Taking Yu Xin as an Example Xiancheng He Research Institute of Sichuan Old Revolution Area Development, Sichuan University of Arts and Science, Dazhou, China How to cite this paper: He, X.C. (2019) Abstract An Analysis of the Reasons for the Accul- turation of the South-to-North Scholars After Emperor Wu ascended the throne in the Northern Zhou Dynasty, Yu between the Liang and Chen Dynasties. Xin gradually adapted to and identified with the culture of the Northern Open Journal of Social Sciences, 7, 84-91. Zhou Dynasty. There are four reasons for this: first, Emperor Wu of the https://doi.org/10.4236/jss.2019.76006 Northern Zhou Dynasty attached great importance to Confucian-learning Received: May 15, 2019 education; second, the great military, political and cultural advantages of the Accepted: June 2, 2019 Northern Zhou Dynasty; third, Yu Xin’s restoration of Confucian meritorious Published: June 5, 2019 service and career consciousness; fourth, Yu Xin changed his understanding of the downfall of Liang Dynasty. The acculturation and political identity of Copyright © 2019 by author(s) and the south-to-north bachelors reflected the process of their spiritual growth. Scientific Research Publishing Inc. This work is licensed under the Creative Commons Attribution International Keywords License (CC BY 4.0). The Northern Zhou Dynasty, Yu Xin, Acculturation, South-to-North http://creativecommons.org/licenses/by/4.0/ Open Access Bachelors 1. -
Representing Kingship and Imagining Empire in Southern Dynasties Court Poetry
T’OUNG PAO 18 T’oung PaoXiaofei 102-1-3 Tian (2016) 18-73 www.brill.com/tpao International Journal of Chinese Studies/Revue Internationale de Sinologie Representing Kingship and Imagining Empire in Southern Dynasties Court Poetry Xiaofei Tian* (Harvard University) Abstract Before the fifth century, the imperial identity of a ruler seems to have disabled him as a writer rather than encouraged him to be more prolific. Literary production gradually became centered in the court by the mid-fifth century, and a distinct feature of Southern Dynasties literature is the phenomenon that emperors and princes joined with their courtiers in the act of writing poetry on social occasions. This paper focuses on a number of poems by Emperor Wen of the Song (r. 424-453), Yan Yanzhi (384-456), Xie Tiao (464-499), Shen Yue (441-513), and Liu Xiaochuo (481- 539) that represent kingship and empire and thereby become a means of disseminating and implementing imperial power. In particular, it examines the physical and discursive construction of the capital Jiankang. We see thereby that Southern Dynasties court poetry was instrumental in the performance of sovereignty and the envisioning of the new, southern empire. Résumé Avant le Ve siècle, le fait d’accéder au titre d’empereur semble avoir réduit ceux à qui cela arrivait à l’incapacité en tant qu’auteurs, plutôt que de les encourager à une prolixité accrue. Vers le milieu du Ve siècle en revanche, la production littéraire tendit à se concentrer sur la cour, et l’un des traits particuliers de la littérature des dynasties du Sud est de voir empereurs et princes se joindre à leurs courtisans pour composer des poèmes lors de réunions amicales. -
A Study of the Funeral Figurines from Tombs of the Northern Zhou Period
A Study of the Funeral Figurines from Tombs of the Northern Zhou Period Ni Run’an Key words: funeral figurines from tombs of the Northern Zhou period concepts of the Northern Towns Guanzhong–Gansu model Luoyang combination manner evolution of ritual Since the 1950s, tombs of the Northern Zhou period have the “new style,”roughly in the earlier Northern Zhou been discovered in the Shaanxi 陕西 and Ningxia 宁夏 Jiande reign (572–575). regions. With the accumulation of archaeological data, On this basis I sum up the problems calling for dis- scholars’ studies have been increasingly deepened and cussion in three points: 1) The Northern Zhou funeral widened. Based on these accomplishments, I try to re- figurines flew their own colors with strong distinctive veal in depth the evolutionary course of funeral figu- features and formed a unique style in the late Northern rines in the Northern Zhou by investigating the division Dynasties period. What does their formation course look of their types, subtypes and phases. like? 2) In a short period for some 20 years (557–581), The pottery funeral figurines of the Northern Zhou they went through three phases of evolution. How were period are not so rich in variety but rather distinct and the changes brought about? 3) At the final stage of the uniform in character. According to their differences in new style prevailing phase, new changes appeared symbolizing meaning, I divide them into three classes. among the Northern Zhou funeral figurines. Did they The first class comprises figurines of tomb guardians represent the developmental direction of Northern Zhou and evil spirit exorcists, i.e.