15. Six Poems from a Liang Dynasty Princely Court

2014 ◽  
pp. 256-266
Keyword(s):  
Liang Dynasty

scholarly journals DICEN LAS CRÓNICAS QUE UN MONJE BUDISTA...

2017 ◽  
Vol 2 (1) ◽  
pp. 76-112
Author(s):  
Anamaría Ashwell
Keyword(s):  
Cultural Interaction ◽  
Multidisciplinary Research ◽  
Buddhist Monk ◽  
Liang Dynasty

Crónica del viaje que realizó un monje budista llamado Hwui Shan que arribó a la tierra del Fusang, probablemente Mesoamérica, entre 499 d. C. y 548 d. C. y que retornó a China con noventa años de edad. En el año 629 d. C. un grupo de historiadores oficiales de la corte de la dinastía Liang documentó el extraordinario viaje de los cinco monjes y sus descripciones de la tierra del Fusang. Extractos del Liáng Shū fueron también incluidos por Ma Taulin o Ma Twan-lin en su enciclopedia histórica llamada Wen-hsien t’ung-K’ao «Investigaciones de antiguallas» publicada por el emperador mongol Jintsung alrededor de 1321. Este artículo nos documenta además la resistencia oficial mexicana para abrirse a la posibilidad de iniciar investigaciones ciertas ya que las ofrecidas hieren cierto orgullo nacionalista de los antropólogos mexicanos e impiden profundizar mediante una investigación multidisciplinaria en la posibilidad de alguna interacción cultural asiática en MesoaméricaAbstractChronicle of the journey made by a Buddhist monk named Hwui Shan who arrived to Fusang, probably Mesoamerica, between AD 499 and AD 548 and returned to China when he was 90 years old. In AD 629, a group of official historians from the court of the Liang dynasty documented the extraordinary journey of five monks and their descriptions of the Fusang. Ma Taulin or Ma Twan-lin's historical encyclopedia called Wen-hsien t'ung-K'ao (“Investigations of Antiques”), published by Mongol emperor Jintsung around 1321, also included excerpts from the Book of Liang or Liáng Shū. This article also documents the Mexican official reluctance to be open to the possibility of initiating true research on this topic since the existing one hurts some kind of nationalistic pride of Mexican anthropologists and prevents to dig into, through multidisciplinary research, the possibility of some Asian cultural interaction in Mesoamerica.

The Divided Liang Dynasty Literary World Seen through the Liu-Dao Dispute

2021 ◽  
Vol 8 (2) ◽  
pp. 261-286
Author(s):  
Wang Xiaomeng ◽  
Jing Chen
Keyword(s):  
Social Status ◽  
The Social ◽  
Classical Studies ◽  
Belles Lettres ◽  
Liang Dynasty ◽  
Crown Prince ◽  
Xiao Gang

Abstract The tension between the literary styles of Liu Xiaochuo 劉孝綽 (481–539) and Dao Qia 到洽 (490–527) can be understood as a debate between poetic genius and a more scholarly focus, signaling a confrontation between the capital's literary camps in the Putong reign 普通 (520–527) of the Liang Dynasty 梁 (502–557). The major difference between the literary camps lies in the consideration given to natural poetic talent versus erudition in writings. When Xiao Gang 蕭綱 (503–551), Liu Xiaochuo's supporter, became crown prince in 531, his own conflict with the scholarly group including Dao Gai 到溉 (477–548) and Zhu Yi 朱异 (483–540) probably prompted his “Letter to the Prince of Xiangdong” 與湘東王書 (Yu Xiangdong Wang shu). In this letter Xiao Gang displays his literary view deemphasizing scholarly learning and erudition in poetry. By comparison Xiao Yan 蕭衍 (464–549) and Xiao Yi 蕭繹 (508–555) valued scholarly learning still more and regarded literature as a relatively insignificant talent or minor accomplishment. Xiao Gang represents a departure—by placing literary talent above scholarship, he catered to the fashion among the Liang Dynasty's nobility for reciting poetry and writing fu 賦 (rhapsody) while “rarely taking classical studies as their profession” 罕以經朮為業 and thus elevated the social status of belles lettres.

Written in Flames: Self-Immolation in Sixth-Century Sichuan

T oung Pao ◽  
2006 ◽  
Vol 92 (4) ◽  
pp. 410-465 ◽  
Author(s):  
James Benn
Keyword(s):  
Sixth Century ◽  
Political Events ◽  
Liang Dynasty ◽  
Self Immolation

AbstractThis article discusses the religious career and self-immolation (which involved public acts of burning the fingers and body) of the sixth-century monk, Sengyai. The author discusses the sources for a study of his life, and translates the extant biographical materials. He demonstrates that self-immolation was a practice open to multiple interpretations, and that Sengyai?s act was understood as one of cosmic significance in a religious milieu in which recent political events such as the fall of the Liang dynasty were interpreted as signs of the decline of the dharma. Cet article s'intéresse à la carrière religieuse d'un moine du vie siècle, Sengyai, et à ses actes publics d'auto-immolation, tels que la crémation, d'abord, de ses doigts, et ensuite de son corps tout entier. L'auteur examine les sources permettant d'étudier sa vie et propose une traduction des matériaux existants. Il montre que la pratique de l'auto-immolation s'offrait à de multiples interprétations, et que les actions de Sengyai étaient conçues comme revêtant une signification cosmique au sein d'un milieu où des événements politiques tels que la chute de la dynastie des Liang étaient vécus comme des signes du déclin du dharma.

Beyond the Mulberries: An Anthology of Palace-Style Poetry by Emperor Chien-wen of the Liang Dynasty (503-551)

1983 ◽  
Vol 57 (4) ◽  
pp. 685
Author(s):  
James M. Hargett ◽  
Hsiao Kang (Liang Chien-wen ti) ◽  
John Marney
Keyword(s):  
Liang Dynasty
Sign in / Sign up

Export Citation Format

Share Document