Secrets Of The Fallen Pagoda

The capital of Tang China (618 - 907), Chang'an (present day Xi'an), was a hub for economic and cultural exchange. Nearby lies the Famen Temple, one of the most revered Buddhist sites in China. A finger bone relic of the Buddha and magnificent Tang dynasty objects of gold, silver, ceramics, and glass were sealed within an underground crypt there. For more than 1000 years, these treasures were forgotten until their chance discovery in 1987. Together with objects from other leading museums in Shaanxi, the exhibition covered by this text is a rare showcase of Tang aesthetics and culture for the first time in Southeast Asia. This catalogue accompanies an exhibition at the Asian Civilisations Museum of treasures from the Famen Temple crypt and other Tang dynasty artworks. Essays examine relic worship at the Famen Temple and the Buddhist world of the Tang, the rationale for the arrangement of donations in the crypt chambers, and the Tang dynasties contacts with the wider world. Figures and murals from tombs, magnificent reliquary boxes, rare ceramics, and gold and silver metalwork tell the story of life and culture during the Tang.

As belief in the Buddha grew and his teachings were transmitted across Asia, Buddhist images, scriptures, and relics were duplicated and reduplicated to satisfy the needs of increasing numbers of the faithful. Yet how were these countless copies of sacred objects able to retain their authenticity and efficacy? Authentic Replicas explores how Buddhists in medieval China (seventh to twelfth centuries) solved this conundrum through the use of traditional methods of replication such as stamping, mold casting, and woodblock printing to create objects that fulfilled the spiritual aspirations of those who possessed them. Setting aside Western notions about the relative value of copies versus the “original,” the book posits Buddhist ideas on what imbues an object with credibility and authority and offers fresh insights into the ways authenticity was represented and reproduced in the Chinese Buddhist context. Each section of the volume focuses on an area of artistic output to provide readers with a thorough grasp of the theological concepts underpinning each act of duplication. Part I looks at the replication of sutras to clarify how the spiritual value of a handwritten sutra differed from a printed one. In Part II, clay tablets, woodblock prints, silk paintings, and cave murals are examined to trace iconographic lineages and uncover the divine identity in each new replica. The chapters in Part III describe in detail the copying of the Buddha’s bodily relics and the endlessly repeated votive act of burying these in stupas. Of particular significance is the visual and textual vocabulary used on reliquaries to persuade adherents to believe in the actual presence of the Buddha concealed inside. Deftly weaving together data and research from several disciplines, including Buddhist studies, archaeology, and art history, Authentic Replicas vividly conveys how replication lay at the heart of Buddhist worship in medieval China, offering a new understanding of how religious belief guided the artistic output of an entire age.

This book employs a biographical approach to comprehensively study a set of Tang era-tomb guardian figurines, known as the Four Gods (Sishen), comprising a pair of warriors (Dangkuang and Dangye) and a pair of hybrid beasts (Zuming and Dizhou). These objects were exclusively used by officials until 841 AD and were mainly found in capitals then. They disappeared in the 9th century AD. The book is divided into three sections. Part one focuses on their symbolism through names, images, burial contexts, associated ritual regulations, and the interplay of all of these, revealing their dual significance – apotropaic and political, tied to ritual propriety, nuo exorcism, yin-yang divination, and more. Part two explores their connection to other supernatural tomb figurines in the early and middle Tang periods, challenging previous theories and highlighting regional standardization. Additionally, this part delves into the Four Gods’ regulated production, government oversight, and role in funerary processions. Part three examines their disappearance due to shifting views on the afterlife and diminishing national power. It also explores changes in the usage of related tomb objects after the Tang era, focusing on protective functions and spatial concepts.

Our world is broken. Our people are torn. The sun no longer rises. Evening no longer falls. In the lands of endless sunlight, we fear the darkness, we forge swords, we march to war. In the shadows of eternal night, we hide, we pray, we die. Soldiers of sunlight and children of darkness--we were once one. We were torn apart. We must be one again. We are the people of Moth. Our world must once more turn.

This pathbreaking study provides the first comprehensive examination of India-China interactions in the broader contexts of Asian and world history. By focusing on material exchanges, transmissions of knowledge and technologies, networks of exchange during the colonial period, and little-known facets of interactions between the Republic of India and the People’s Republic of China, Tansen Sen argues convincingly that the analysis of India-China connections must extend beyond the traditional frameworks of nation-states or bilateralism. Instead, he demonstrates that a wide canvas of space, people, objects, and timeframe is needed to fully comprehend the interactions between India and China in the past and during the contemporary period. Considering as well the contributions of people and groups from beyond India and China, Sen also explores the interactions between Indians and Chinese outside the Asian continent. The author’s formidable array of sources, pulled from archives and libraries around the world, range from Chinese travel accounts to Indian intelligence reports. Examining the connected histories of the two regions, Sen fills a striking gap in the study of India and China in a global setting.

Landscape has been a key theme in world archaeology and trans-cultural art history over the last half century, particularly in the study of painting in art history and in all questions of human intervention and the placement of monuments in the natural world within archaeology. However, the representation of landscape has been rather less addressed in the scholarship of the archaeologically-accessed visual cultures of the ancient world. The kinds of reliefs, objects, and paintings discussed here have a significant purchase on matters concerned with landscape and space in the visual sphere, but were discovered within archaeological contexts and by means of excavation. Through case studies focused on the invention of wilderness imagery in ancient China, the relation of monuments to landscape in ancient Greece, the place of landscape painting in Mesoamerican Maya art, and the construction of sacred landscape across Eurasia between Stonehenge and the Silk Road via Pompeii, this book emphasises the importance of thinking about models of landscape in ancient art, as well as the value of comparative approaches in underlining core aspects of the topic. Notably, it explores questions of space, both actual and conceptual, including how space is configured through form and representation.

Situated at an important juncture within the network of silk routes from China through central Asia, the oasis city of Dunhuang was an ancient site of Buddhist religious activity. Southeast of the city, the Mogao Caves, also known as the Caves of the Thousand Buddhas, are an astonishing group of hundreds of caves, carved in the cliffs between the fourth and fourteenth centuries, and containing sculptures and paintings. Further east sit the Yulin Caves, another critical and richly decorated site. Featuring some of the finest examples of Buddhist imagery to be found anywhere in the world, these caves have enticed explorers, archaeologists, artists, scholars, and photographers since the early twentieth century.0'Visualizing Dunhuang: The Lo Archive Photographs of the Mogao and Yulin Caves' presents for the first time in print the comprehensive photographic archive-created in the 1940s by James C. M. Lo (1902-1987) and his wife, Lucy L. Lo (b. 1920)-of the remarkable Buddhist caves at Dunhuang. In this extraordinary nine-volume set, more than 2,500 black-and-white photographs provide an indispensable historical record. Invaluable for their documentary value and artistic quality, and thorough in their coverage and clarity, the images represent a rare perspective on significant monuments, many now irretrievably changed.0Exquisitely produced, this landmark publication is a definitive reference for scholars, collectors, and libraries in art history and Asian studies.0Published in association with the Tang Center for East Asian Art, Princeton University.00"Vol. 9: Essays" is also available separately: ISBN 9780691208169.

As a continent lying to the east of Europe, Asia has been malleable to different spatial and temporal imaginations and politics. Recent scholarship has highlighted how the seemingly self-contained regional configurations of West and Central Asia, South and Southeast Asia, and East Asia carved by the Area Studies paradigm reflect changing (geo)political and economic interests than historical or cultural roots. This volume advances the question as to what Asia is, and as to whether there existed one or many Asia(s). It seeks to explore Asian societies as interconnected formations through trajectories/networks of circulation of people, ideas, and objects in the longue durée. Moving beyond the divides of Area Studies scholarship and the arbitrary borders set by late colonial empires and the rise of post-colonial nation-states, this volume maps critically the configuration of contact zones in which mobile bodies, minds, and cultures interact to foster new images, identities, and imaginations of Asia.