The Landscape Buddhism of the Fifth-Century Poet Hsieh Ling-yün

1958 ◽  
Vol 18 (1) ◽  
pp. 67-79 ◽  
Author(s):  
Richard Mather
Keyword(s):  
Fifth Century ◽  
Landscape Painting ◽  
The West ◽  
Wang Wei ◽  
Landscape Poetry

Though relatively less known in the West than his contemporary, T'ao Yüan-ming, Hsieh Ling-yüna (385–433) was in his own generation and for some centuries thereafter the most popular poet of the age. Thirty-two of his shorter poems were included in the Wen-hsüan (compiled about 530), while T'ao is represented there by only eight pieces and Yen Yen-chihb, another contemporary whose name is often coupled with Hsieh's, by nineteen. His fame seems to have rested largely on his ability to depict the natural beauties of the Chekiang mountains which he loved, and to evoke in his readers the moods which they inspired in him. In fact he is counted by some to be the originator of the type of “landscape poetry” which was later so successfully exemplified by poets like Wang Wei (699–759) and Liu Tsung-yüan (773–819). There can be no doubt also that the art of landscape painting, which likewise reached its first flowering with Wang Wei, had its roots in the same soil that produced the landscape poetry of Hsieh Ling-yün.

Regional identities Angles and Saxons?

2018 ◽  
Author(s):  
Stephen Rippon
Keyword(s):  
Twentieth Century ◽  
Material Culture ◽  
Eighth Century ◽  
Fifth Century ◽  
Archaeological Record ◽  
Anglo Saxon ◽  
The West ◽  
East Anglia ◽  
Southern Scandinavia ◽  
Burial Rites

Writing in the early eighth century, Bede described how three separate peoples— the Angles, Saxons, and Jutes—had settled in Britain some three hundred years earlier, and ever since the genesis of ‘Anglo-Saxon’ scholarship in the nineteenth century archaeologists have sought to identify discrete areas of Anglian, Saxon, and Jutish settlement (e.g. Leeds 1912; 1936; 1945; Fox 1923, 284–95). The identification of these peoples was based upon different artefact styles and burial rites, with most attention being paid to brooches. The degree of variation in the composition of brooch assemblages across eastern England is shown in Table 9.1. Cruciform brooches with cast side knobs, for example, were thought to have been ‘Anglian’, and saucer brooches ‘Saxon’ (although even in the early twentieth century Leeds (1912) had started to doubt the attribution of applied brooches to the West Saxons). In recent years, however, this traditional ‘culturehistorical’ approach towards interpreting the archaeological record has been questioned, as it is now recognized that, rather than being imported from mainland Europe during the early to mid fifth century, regional differences in artefact assemblages emerged over the course of the late fifth to late sixth centuries (e.g. Hines 1984; 1999; Hilund Nielsen 1995; Lucy 2000; Owen- Crocker 2004; 2011; Penn and Brugmann 2007; Walton Rogers 2007; Brugmann 2011; Dickinson 2011; Hills 2011). In early to mid fifth-century England, in contrast, it now appears that Germanic material culture was in fact relatively homogeneous, with objects typical of ‘Saxon’ areas on the continent being found in so-called ‘Anglian’ areas of England, and vice versa. The earliest material from East Anglia, for example—equal-arm, supporting-arm, and early cruciform brooches—are most closely paralleled in the Lower Elbe region of Saxony, with the distinctive ‘Anglian’ identity of EastAnglia onlyemerging through later contact with southern Scandinavia (Hines 1984; Carver 1989, 147, 152; Hills and Lucy 2013, 38–9). Indeed, many elements of the classic suite of early Anglo-Saxon material culture actually developed within Britain as opposed to having been created on the continent (Hills 2003, 104–7; Owen-Crocker 2004, 13), with new identities beingmade in Britain rather than being imported frommainland Europe (Hills 2011, 10).

Athens Honours Proxenos (IG i2. 146)

1974 ◽  
Vol 69 ◽  
pp. 295-298
Author(s):  
Michael B. Walbank
Keyword(s):  
West Coast ◽  
Fifth Century ◽  
Small Island ◽  
The South ◽  
The West ◽  
South West

This document is one of a number of Attic proxeny-decrees that A. G. Woodhead considered to be evidence for Athenian concern with the south-west Aegean towards the end of the fifth century B.C. He identified the honorand Proxenos as a native of Chalke, a small island off the west coast of Rhodes. I share the view of J. and L. Robert that Woodhead has not proved his case either for the date or for the ethnic.The inscription is non-stoichedon, its engraving inexpert and careless, with several mistakes untidily erased and corrected. There is a mixture of Attic and Ionic letter-forms in the first three lines (gamma, eta, and lambda are Ionic, while xi is written chi sigma); otherwise the lettering is Attic, indicating a date before 403 B.C.

War Crimes and Genocide in History, and the Evolution of Responsive International Law

2009 ◽  
Vol 37 (6) ◽  
pp. 757-806 ◽  
Author(s):  
David M. Crowe
Keyword(s):  
International Law ◽  
International Criminal ◽  
War Crimes ◽  
Fifth Century ◽  
International Criminal Law ◽  
The West ◽  
Chinese Philosopher ◽  
Sun Tzu ◽  
International Legal Order ◽  
Military Campaigns

War crimes and genocide are as old as history itself. So are regulations and laws that protect individuals during time of war, whether they be combatants or civilians. The Chinese philosopher Sun Tzu wrote in the fifth century BCE that it was important to treat “captured soldiers well in order to nurture them [for our use]. This is referred to as ‘conquering the enemy and growing stronger.'” Yet several centuries later, Qin Shi Huangdi, China's first emperor, committed horrible atrocities during his military campaigns to unite China. Eric Yong-Joon Lee adds that it should be remembered that the Qin emperor also created that country's “first managed international legal order.” But, according to Robert Cryer, it was the West, not Asia, that created the world's first “international criminal law regime.” This “regime,” R. P. Anand argues, was, in many ways, a form of“Victor's Justice“ or “ruler's law,” since it was forced on Asia and Africa by the West in the nineteenth century.

Chinese Communist Treatment of the Origins and the Foundation of the Chinese Empire

1965 ◽  
Vol 23 ◽  
pp. 78-105 ◽  
Author(s):  
A. F. P. Hulsewé
Keyword(s):  
Yangtze River ◽  
Fourth Century ◽  
Fifth Century ◽  
The Yangtze River ◽  
The South ◽  
The West ◽  
Warring States ◽  
North East ◽  
The North ◽  
Chinese Empire

In antiquity, China was far from being the China we know today, neither in extent, nor in political and social organisation. To the south it did not extend beyond the Yangtze River, to the north it stopped short of the Mongolian steppe, to the north-east, only a small part of the south Manchurian plain was included, whereas in the west it merely went up to the easternmost part of what is now Kansu Province; the Szechwan plain was only included at the end of the fourth century B.C. Politically, the King of Chou was theoretically the overlord of most of this area, but in actual practice, independent rulers reigned over a congeries of larger and smaller states. As a result of wars of conquest, seven large states had come to be formed by the middle of the fifth century B.C. and these were engaged in a ceaseless struggle for supremacy. The time between the middle of the fifth century and 221 B.C., when the western state of Ch'in finally conquered all its rivals, is known as the period of the Warring States.

scholarly journals Church and State: A Conflicting Collaboration

2018 ◽  
Vol 44 (3) ◽  
Author(s):  
Valentine Ugochukwu Iheanacho
Keyword(s):  
Roman Empire ◽  
Church And State ◽  
The State ◽  
Fifth Century ◽  
The West ◽  
The Past ◽  
The Church

St Jerome, both in his wittiness and in his critique of the romance between the church of his time and the Roman Empire in the fifth century, believed that “The church by its connection with Christian princes gained in power and riches, but lost in virtues.” The church and the state, whether in the past or in the present, have two particular things in common: peace and order. Both institutions detest disorder and rebellion, but ironically, in their efforts to bring about the desired peace and order, they often disturbed the peace through their quarrels and quibbles. With a keen sense of history, this essay studies the reluctance with which the church in the West and in the East embraced secular authorities in the civil administration of society for the sake of “peace” and “order.”

‘Instructing readers’ minds in heavenly matters’: Carolingian History Writing and Christian Education

2019 ◽  
Vol 55 ◽  
pp. 56-71
Author(s):  
Robert A. H. Evans
Keyword(s):  
Christian Education ◽  
Fifth Century ◽  
Sixth Century ◽  
History Writing ◽  
The West ◽  
Roman World ◽  
Historia Ecclesiastica ◽  
Late Roman

This article explores the ways in which histories were used in the moral and doctrinal education of Christian elites in the West from the late Roman to the Carolingian periods. In the sixth century, Cassiodorus wrote that histories, whether Christian or not, were useful for ‘instructing the minds of readers in heavenly matters’. How far was this characteristic of the period? Traditionally, scholars have emphasized either the apologetic purpose or the moral of specific histories, such as Orosius'sHistoriaeor Bede'sHistoria Ecclesiastica. Few modern scholars, however, have examined the long-term development of history writing as a vehicle for Christian education during the transformation of the Roman world. Those who have done, such as Karl-Ferdinand Werner and Hans-Werner Goetz, have emphasized continuity rather than change. The article sketches some of the changes and continuities across the period. In particular, it demonstrates that there was a shift from the apologetic concerns of the fifth-century historians, writing to educate Christians from pagan backgrounds, to the doctrinal (as much as moral) concerns of Frankish historians, emerging from the Carolingian Renaissance.

Epilogue

2019 ◽  
pp. 211-225
Author(s):  
Taco Terpstra
Keyword(s):  
Roman Empire ◽  
Economic Activity ◽  
Fifth Century ◽  
Third Century ◽  
The West ◽  
Human Welfare ◽  
Westward Expansion ◽  
Peripheral Areas ◽  
Western Half ◽  
Eastern Half

This epilogue addresses the weakening of the Roman state. In the third century CE, the Roman Empire began having trouble maintaining its geographical integrity, a problem that would grow noticeably worse thereafter. The split between an eastern and western half in 395 CE was the most dramatic manifestation of that decreasing ability. After the empire split in two, especially the west in the course of the fifth century saw the abandonment of peripheral areas, although signs of declining state power appeared in the east as well. However, as the western half eventually disintegrated, the eastern half recovered. In the sixth century, it managed to extend its rule over parts of the west, including the Italian heartland. But even with this westward expansion—and even allowing for healthy economic activity in some eastern regions—as a military and economic organization, the Roman Empire was nothing like the mighty state it once had been. The chapter then considers the effects of the empire's disintegration on human welfare.

On the Collegiality of the Episcopate in the Light of the Theology of the Second Vatican Council

2021 ◽  
Vol 66 (1) ◽  
pp. 92-105
Author(s):  
János Vik
Keyword(s):  
Local Church ◽  
Fifth Century ◽  
Local Churches ◽  
Second Vatican Council ◽  
The West ◽  
Vatican Council ◽  
Strongly Connected ◽  
New Form ◽  
The Many ◽  
The Individual

"The collegiality of the episcopate was a particular concern of the Second Vatican Council. Consequently, ordination always integrates the individual bishop into the college of bishops, so that the episcopal authority conferred on him personally can only be exercised as a member of this college. Through the exercise of the collegiality of the bishops, the synodality of the churches is also expressed. In this context, it can be stated that for centuries the universal Church understood itself as a community of the many local churches of equal theological rank, which were in communion with one another. In the first three centuries, the primacy of Rome in the communion was much more strongly connected with the entire Roman community and not with a person or an office. In the West, a new form of ecclesiastical self-understanding and self-realization established itself in the fifth century, in which the bishop of Rome with his office increasingly detached himself from his own church. This ultimately led to the development of a centralised papal church, which was predominant in the second millennium. Since the Second Vatican Council, the Pope has once again been seen primarily as the bishop of a local church, and only from there as the bearer of primacy, and therefore he remains visibly and concretely inserted into the collegiality of the bishops in the service of the synodality of the churches."

Santa Maria Maggiore's Fifth-Century Mosaics: Triumphal Christianity and the Jews

1993 ◽  
Vol 86 (2) ◽  
pp. 155-172 ◽  
Author(s):  
Margaret R. Miles
Keyword(s):  
Fourth Century ◽  
Political Authority ◽  
Fifth Century ◽  
Christian Church ◽  
The West ◽  
Public Announcement ◽  
Eastern Empire ◽  
The City ◽  
Santa Maria ◽  
Strong Claim

The fifth-century mosaics of Santa Maria Maggiore in Rome represent the oldest surviving program of mosaic decoration in a Christian church. Its political context includes the steady drain of political authority and power to the Eastern empire from the early fourth century forward, the proscription of paganism at the end of the fourth century, and the massively disruptive Sack of Rome by Alaric in 410 CE. In the vacuum of political power in the West, the papacy under Sixtus III made a strong claim for a new basis of Roman power—the religious primacy of the city of Peter and Paul under papal leadership. The building and decoration of Santa Maria Maggiore played an important role in the consolidation and public announcement of papal power.

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