scholarly journals History Writing and the Making of Mongolian Buddhism

2018 ◽  
Vol 20 (1) ◽  
pp. 135-155
Author(s):  
Karénina Kollmar-Paulenz
Keyword(s):  
Sixteenth Century ◽  
Religious History ◽  
The Other ◽  
Tibetan Buddhist ◽  
History Writing ◽  
Dalai Lama ◽  
The Third

Abstract:When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious Gelugpa’, ignoring the plurality of the Tibetan-Buddhist schools in the Mongolian religious field. This paper aims to analyze how and to what aims Mongolian historians created a uniform Gelugpa Buddhism, which taxonomies they used and which narratives they employed to present Gelugpa Buddhism as the religion of the Mongolian peoples. Moreover, the paper explores which impact Mongolian historiography had (and has) on modern scholarship and its narrative of Mongolian religious history. I argue that modern scholarship helps to perpetuate the ‘master narrativeʼ of Mongolian Buddhist historiography, presenting Mongolian Buddhism as a ‘pureʼ, exclusive Gelugpa Buddhism.

scholarly journals Stratigraphy of the wall paintings in the main church of the Praskvica Monastery

Zograf ◽  
2014 ◽  
pp. 153-163
Author(s):  
Dragan Vojvodic
Keyword(s):  
Seventeenth Century ◽  
Sixteenth Century ◽  
Wall Painting ◽  
The Other ◽  
Stylistic Analysis ◽  
Wall Paintings ◽  
The West ◽  
The Third ◽  
Technical Features ◽  
The Church

In the katholikon of the monastery of Praskvica there are remains of two layers of post-Byzantine wall-painting: the earlier, from the third quarter of the sixteenth century, and later, from the first half of the seventeenth century, which is the conclusion based on stylistic analysis and technical features. The portions of frescoes belonging to one or the other layer can be clearly distinguished from one another and the content of the surviving representations read more thoroughly than before. It seems that the remains of wall-painting on what originally was the west facade of the church also belong to the earlier layer. It is possible that the church was not frescoed in the lifetime of its ktetor, Balsa III Balsic.

The Misfortunes of William, Fourth Lord Petre (1638–1655)

1971 ◽  
Vol 11 (2) ◽  
pp. 87-116 ◽  
Author(s):  
Christopher Clay
Keyword(s):  
Sixteenth Century ◽  
17Th Century ◽  
The Other ◽  
Total Income ◽  
The West ◽  
The Third ◽  
South West ◽  
Secretary Of State ◽  
The Family ◽  
Large Estate

The Lords Petre were always one of the most prominent of English Catholic families, and they were also one of the richest. Their landed estates had been built up in the middle of the sixteenth century by Sir William Petre, Secretary of State to three Tudor sovereigns. Sir William's son, John, was created a Baron in 1611, but in the early 17th century the family properties ceased to grow in size, partly because Catholicism excluded them from the profits of office, and partly because provision for younger sons offset such new acquisitions as were made. But even so the estates inherited by the third Lord Petre in 1637 were large enough to place him clearly in the ranks of the great landed magnates. In Essex he had a well-consolidated belt of land lying to the west and south-west of Chelmsford, and centred on the two family residences of Ingatestone Hall and Thorndon Hall. Altogether in Essex Petre had about 11,000 acres of freehold land and the lordship of seventeen manors, and these produced some £5,500 per annum or considerably more than half his total income from land. In addition he had a large estate on the opposite side of the country, in Devon. This lay in two distinct areas, one centred on Axminster and extending down the Axe valley and its tributaries, and the other in the southerly projection of the county on the southern edge of Dartmoor, where the principal possession was the vast moorland manor of South Brent. Besides the main estates in Essex and Devon, there were some isolated properties: the manor of Osmington down on the Dorset coast; Toddenham and Sutton in Gloucestershire; Kennett and Kentford on the Cambridgeshire-Suffolk border.

Cosimo Bartoli on music

1988 ◽  
Vol 8 ◽  
pp. 37-79 ◽  
Author(s):  
James Haar
Keyword(s):  
Sixteenth Century ◽  
The Other ◽  
The Third ◽  
The Subject ◽  
Made In

To students of sixteenth-century music the Florentine man of letters Cosimo Bartoli (1503–72) is known chiefly for two statements made in the third dialogue of his Ragionamenti Accademici. One is a comparison of sculptors and musicians, with Donatello and Ockeghem seen as precursors of Michelangelo and Josquin. The other is an encomium of Verdelot, called the greatest composer after Josquin, to which is added the name of Arcadelt who ‘faithfully trod in the footsteps of Verdelot’. A number of musicologists have noticed that Bartoli had quite a lot more than this to say about music, and have cited other remarks from his work; but no one has to my knowledge dealt with the whole of the musical section of the Ragionamenti, and only Bartoli's recent and very excellent biographer Judith Bryce has spoken of the subject in the context of its author's career and personality.

A Study of three Tibetan letters attributed to Dorzhiev held by the St. Petersburg Branch of the Archive of the Russian Academy of Sciences

2022 ◽  
Author(s):  
Ishihama Yumiko ◽  
Inoue Takehiko
Keyword(s):  
The Other ◽  
Dalai Lama ◽  
Historical Significance ◽  
The Third ◽  
Russian Academy Of Sciences ◽  
Academy Of Sciences ◽  
Annotated Translation

This article discusses three Tibetan letters held by the St. Petersburg Branch of the Archive of the Russian Academy of Sciences and originally collected by the Russian Orientalist Fyodor Shcherbatskoy. The three letters are attributed to the well-known figure of Agvaan Dorzhiev, the Buryat who became an aide of the Thirteenth Dalai Lama, but the authors determine that only the third letter is actually by Dorzhiev, while the other two were composed by a Kalmyk leader. The article discusses the historical significance of each of the letters and provides an annotated translation of them.

scholarly journals Ontology of the three worlds in the context of Buddhist philosophy

2021 ◽  
pp. 1-14
Author(s):  
Petr Dmitrievich Abramov
Keyword(s):  
Third World ◽  
Quantum Physics ◽  
Thought Experiment ◽  
The Other ◽  
Dalai Lama ◽  
Buddhist Logic ◽  
The Third ◽  
The One ◽  
The Third World ◽  
Energy Processes

Dalai Lama notes that the Buddhist system of the objects of the realm largely coincides with such developed by Karl Popper. The subject of this article is ontology of the three worlds. The goal lies in analysis of the components of this ontology, demonstration of its prospects and advantages over dualism. First come matter or physical objects; second come mind, subjective reality; third come abstract concepts. Any object of reality is reduced to one of the three worlds and is refracted in a peculiar way in the other two. The third world is the mediator between others worlds; and the autonomous sphere that is not fully conditioned by them. We experience through representations, rather than directly, which is depicted in Buddhism as the image of a gloved hand. The knowledge concentrated in the third world contribute to development of consciousness. A thought experiment with the central and peripheral atoms reveal that there are no indivisible elements and everything exists in mutually dependent, while Buddhist logic substantiates that love and compassion can develop boundlessly. The concept of interdependent existence and non-substantiality of things draws Buddhism and quantum physics closer together. On the one hand, consciousness cannot be naturalized, reduced to matter; and on the other hand, it is inextricable from the energy processes. The conclusion is made that the three fundamental attributes of consciousness in Buddhism outlined by Thubten Gyats (13th Dalai Lama) – subjectivity, intentionality, and reflexivity, can be complemented by another two –  ability to continuously develop virtues, positive traits, and t interdependence between consciousness and subtle forms of matter. The three realms of Buddhism are such only on the phenomenal level; however, on the noumenal level, which unlike Buddhism is not recognized by Popper, is not the trinity, but the unity.

Why Print Poetry?

2021 ◽  
pp. 148-184
Author(s):  
Simon Park
Keyword(s):  
Sixteenth Century ◽  
Native Speakers ◽  
Lyric Poetry ◽  
The Other ◽  
Love Poetry ◽  
Devotional Poetry ◽  
The Third ◽  
National Icon ◽  
The Many ◽  
First Time

The 1590s saw what has come to be known as the ‘lyric’ poetry of many of the writers in this book printed for the first time. This chapter investigates the rush of activity in Lisbon’s print houses as the century came to a close, focusing especially on why the many individuals involved in the print trade chose to print poems that had been circulating, sometimes widely, in manuscript for quite some time. It sets out a distaste for love poetry that was frequently articulated in Inquisitorial printing licences and in the paratexts to other books printed in the period, before tracing how the terms of approval for non-devotional poetry began to shift towards the end of the sixteenth century. Three principal justifications for printing collections of poetry were presented in the period. The first involved using print to disseminate a vision of the best of the Portuguese language, simultaneously to those outside the nation, who doubt its capacity as a vehicle for ideas, and to native speakers of the language, who might learn from its most able and elegant practitioners, i.e. poets. The second reason relates more closely to the change in medium in question: editors and printers argued that print was a means of tackling the errors introduced by manuscript dissemination. The third and final justification was the desire to make a name for a poet, which ties in closely with the other justifications for print, because establishing an individual’s renown required settling their oeuvre and often involved claiming them as a national icon.

Calligraphic Magic

2018 ◽  
Vol 35 (1-2) ◽  
pp. 161-187
Author(s):  
Peter Skilling
Keyword(s):  
Sixteenth Century ◽  
The Other ◽  
The Third ◽  
The Buddha

The article presents five fifteenth- to sixteenth-century Pali inscriptions from Sukhodaya, Thailand. Three of them are engraved in the Khom alphabet on large square stone slabs, with considerable attention to format; they seem to be unique in Thai epigraphy. Two of these carry extracts from the Abhidhamma; the third gives a syllabary followed by the recollection formulas of the Three Gems. The other two epigraphs are written not on stone slabs but are inscribed on small gold leaves; they contain the heart formulas of the books of the Tipi?aka and the qualities of the Buddha, Dhamma, and Sa?gha. The exact find-spots and functions of the slabs and gold leaves are not known. I suggest that they are the products of widespread and enduring Buddhist cultures of inscription, installation, and consecration, as well as of customs of condensation and abbreviation that have have been intrinsic to Thai liturgical and manuscript practices up to the present.

scholarly journals Grand Union between Tibet and Mongolia: Unfulfilled Dream of the 13th Dalai Lama

2013 ◽  
pp. 75-80
Author(s):  
Tsedenbamba Batbayar
Keyword(s):  
Sixteenth Century ◽  
Tibetan Buddhism ◽  
Political Life ◽  
The Political ◽  
International Affairs ◽  
Spiritual Leaders ◽  
Dalai Lama ◽  
The Third ◽  
The Common

Since the late sixteenth century when Altan Khan of Tumed in Southern Mongolia adopted the Yellow Hat sect of Tibetan Buddhism and sup­ported it as the common faith of the Mongol people, the teaching and discipline of Buddhism greatly influenced the customs, society, and various ac­tivities of the nomadic Mongols. The Mongolian version of Tibetan Buddhism was called Lamaism, and the Buddhist monks were known as lamas. The highest ranking lama of Northern or Khalkha Mongolia was the well-known Jebtsundamba Khutagt. His first and second incarnations were born in the house of Tusheet Khan, the most influential one of four Khans of Khalkha Mongolia. They were recognized as spiritual leaders of Mongolia with high pres­tige in Mongolian politics. Consequently, the Manchu court in Peking became anxious of the prospects of a reunified Mongolia under their leadership. In order to prevent such perspective the Manchu emperor issued the unwritten regulation by which the third and its subsequent incarnations of the Jebtsundamba Khutagt were to be found in Tibet instead of Mongolia.1 The 8th Jebtsundamba Khutagt, who played an important role in the political life of modern Mongolia, was found as a boy in Tibet, and was brought to Mongolia in 1875 as a reincarnation of his predecessor. DOI: http://dx.doi.org/10.5564/mjia.v0i17.83 Mongolian Journal of International Affairs, No.17 2012: 75-80

‘Reform’ treatises and the inception of the Tudor conquest in mid-sixteenth-century Ireland, 1546–1565

2018 ◽  
Author(s):  
David Heffernan
Keyword(s):  
Seventeenth Century ◽  
Sixteenth Century ◽  
General Pattern ◽  
The Other ◽  
Policy Issues ◽  
The Third ◽  
North East ◽  
The North ◽  
Outer Hebrides

The chapter begins in 1546 when a military incursion was launched by the Dublin government against the Irish lordships of the O’Mores and O’Connors in the Irish midlands of Laois and Offaly. I argue that this military venture was the first step in the Tudor conquest of Ireland. Eventually in the 1550s the plantation of this region was undertaken, thus initiating the general pattern whereby Ireland would be conquered and resettled down to the end of the seventeenth century. The chapter then goes on to examine the other major policy issues of the mid-Tudor period, specifically the growing threat posed to the Tudor state by Shane O’Neill’s ascendancy in Ulster and the incursion of Scottish settlers from the Outer Hebrides into the north-east of Ireland. Finally, consideration is given to the long viceregal administration of the third earl of Sussex and the criticism it drew from Irish officials in the late 1550s and early 1560s owing to its recourse to the ‘cess’ and other practices. Throughout the chapter how these issues arose in the treatises is discussed and the ideas put forward contextualised.

A Reconsideration of the Mane Invasions of Sierra Leone

1967 ◽  
Vol 8 (2) ◽  
pp. 219-246 ◽  
Author(s):  
Walter Rodney
Keyword(s):  
Sixteenth Century ◽  
Sierra Leone ◽  
The Other ◽  
Ruling Class ◽  
Secret Societies ◽  
Social Patterns ◽  
The Third ◽  
Other Hand ◽  
Principal Elements ◽  
Southern Section

As a contribution to an already considerable historiography, it is suggested here that the Mane invaders of Sierra Leone comprised two principal elements —a ruling élite originating in the southern section of the Mande world of the Western Sudan, and numerical forces drawn from the area around Cape Mount. The first stage of movement took place in the first half of the sixteenth century, carrying Mande clans to the Liberian coast from the region around Beyla and perhaps even from the hinterland of modem Ghana. There then followed a number of incursions into Sierra Leone during the third quarter of the sixteenth century.A new ruling class was established in Sierra Leone and adjacent regions, bringing increased exploitation and causing the destruction of the indigenous ivory-carving skills. On the other hand, the Manes brought improved military techniques and advances in the manufacture of iron and cloth. They also profoundly influenced religious and social patterns, particularly with respect to the secret societies of the area.

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