Tang Dynasty

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In the past, researchers who studied ceramics tended to focus on the imitation of marbled ware in the pattern, or to incorporate it into the lead-glazed pottery system to be discussed. Research focused on marbled ware is relatively rare so far, and the value of historical data is still potential to be explored. In addition, in the newly unearthed archaeological information in recent years, marbled ware is widely found in tombs and ruins in East Asia. However, the use of this batch of materials and the export route have not been systematically studied.

In this research, we will first investigate the unearthed materials and related documents, then organize the marbled ware collections of museums in various countries to build a systematic research database. Furthermore, by comparing the styles of each type, this research will try to illustrate the relationship between the production time period and evolution of each type of marbled ware.

After sorting out the basic information of marbled ware in the Tang and Song dynasties, this article will also study the foreign trade status of marbled ware, the class of users and the group of sponsors, and its special significance in religion and political rights. By comprehensively analyzing the historical information revealed by marbled ware, this research will try to restore its context of use during the Tang and Song Dynasties.

Öz Birçok dinin tarih boyunca ortaya çıktığı coğrafi bölgelerde kabullenilmesinde zorluk yaşanılmıştır. İslamiyet de bu dinlerden biri olmuş ve ilk vahyin geldiği Mekke topraklarında belli sayıdaki insanların dışında kabul görmemiştir. Bunun doğal bir sonucu olarak da Mekke'den Medine'ye hicret gerçekleşmiştir. Arabistan topraklarında doğan İslamiyet, zamanla dünyanın dört bir noktasına ulaşmış ve 7. yüzyılın ortasında Tang Hanedanlığı döneminde Çin'e girmiştir. İslamiyet, Tang Hanedanlığından itibaren sırasıyla Song, Yuan, Ming ve Qing hanedanlıklarında farklı gelişmeler göstererek kendi varlığını sürdürmüş ve zamanla Çin'in sosyal ve kültürel yapısının bir parçası olmuştur. Tarihi kaynaklarda İslamiyet'in Çin'e girişi hakkında farklı tarihler verilmektedir. Bu makalede, Çin kaynakları incelenerek İslamiyet'in Çin'e giriş tarihi ve daha sonraki dönemlerde İslamiyet'in Çin sınırları içerisindeki tarihi gelişimi hakkında genel bilgi verilmesi amaçlanmaktadır. Abstract Many religions were accepted difficultly in the geographical regions in which they emerged throughout history. Islam was one of those kinds of religions and it was approved by quite few people in Mecca where the first revelation was inspired. As a result of this, hejira took place from Mecca to Medinah. Rising in the Arab territories Islam reached out all around the World and spreading from Arabia to China Islam, entered into China in the period of Tang Dynasty in the mid-7th Century. Islam has continued its existance by showing different developments since Tang dynasty chronologically following Song, Yuan, Ming and Qing periods and it has gradually become a part of social and cultural structure of China. In historical sources different dates are given for the entry of Islam into China. In this article it is aimed to give general information about the date of the entry of Islam into China and its development within the boundaries of the country since then, by means of investigating the Chinese sources. Giriş Çin medeniyeti, tarih boyunca diğer medeniyetlerle etkileşim içinde olmuştur. Özellikle Çin'in batı sınırı, Çin'in batı medeniyetini ve kültürünü tanıması açısından en önemli coğrafi bölge ARAŞTIRMA MAKALESİ

Focusing on tomb murals dated to the mid-late Tang dynasty in Anyang, including those in the tomb of Guo Sui and his wife, and the tomb of Zhao Yigong and his wife, this paper studies women's fashion of the times including makeup, hair style, and clothing. In comparison with that of the High Tang period, and also with those of several neighboring ethnic groups, the elements of Hu (the ethnic groups in the Northwest in ancient China) style were found in women's fashion in the mid-late Tang dynasty. In contrast to the phenomenon that the Hu fashion existed independently in parallel to the Han fashion in the early Tang dynasty, the elements of Hu fashion merged into the life of the Tang people in the mid-late Tang period. This transformation enriched and even changed the traditional costume of the Tang people, and a new trend of fusion between Han and Hu emerged. This finding confirms that women's fashion was affected by Hu culture, which was also described in the poems such as "Popular Toilette" of the Yuanhe era, authored by Bai Juyi, Yuan Zhen, etc. These poets' criticism on the various phenomena of "Hu-ization" (the tendency towards Hu) also proved the existence and popularity of the Hu style in Tang society after the An-Shi Rebellion. 唐 代 是中国历 史 上 政 治、经 济、文 化 发 展的 一 个高峰，对唐代服饰的研究也是当代学术界的一个 热点。唐墓中出土的壁画和陶俑生动形象地反映了当 时人们的衣着服饰， [1] 因此长期以来受到研究服饰史 的学者的重视，并被作为了解唐代服饰的第一手资 料。目前，唐 代早 期到中期有大 量的壁画和女 俑出 土，这些丰富的材料有助于我们认识初唐到中唐时 期女子服饰的特点和演变。 [2] 中唐以后，壁画墓的数 量锐减，女俑出土的数目也不多，因此对这一时期的 女子服饰情况尚有许多未知的地方。近年来河南安 阳地区出土了几座唐代壁画墓，其中郭燧夫妇墓和 赵逸公夫妇墓有明确的纪年。 [3] 这些墓中的壁画保存 较为完好，画中女子的服饰呈现出与盛唐时期非常 不同的特点，已经引起了一些学者的关注。 [4] 已有的 作者简介：刘波，约翰·卡罗尔大学副教授(美国克利夫兰 44139)。

Рубель В.А.  Хто і як почав Велику селянську війну 874-884 рр. в Китаї? (Несподіваний аспект проблеми) // Східний світ. 1998. №1-2. С. 135-144.

Селянська війна в Китаї зовсім не була неорганізованим стихійним виступом селянських мас, що не мали чіткого плану повстання, ні ясних цілей боротьби, ні генеральної програми суспільної перебудови країни. Детальний аналіз документів свідчить, що це був добре підготований та організований лідерами кримінального світу світу заколот.

https://www.dasanderemittelalter.net/news/china-als-supermacht-des-mittelalters/

Vor 1400 Jahren leitete im Jahr 618 der Aufstieg der Tang-Dynastie eine besondere Epoche der chinesischen Geschichte ein

"Seit alter Zeit hat jedermann die Chinesen geehrt und die Barbaren verachtet; nur ich alleine liebe sie als Einheit"; so fasste Kaiser Taizong (reg. 626-649) das Ideal seiner über das Reich der Mitte hinaus alle Nachbarvölker umfassenden Herrschaft zusammen. Tatsächlich stieg China unter der Tang-Dynastie von 618 bis 907 zu einer frühmittelalterlichen Supermacht auf, die Truppen entlang der Seidenstraße bis an die Grenzen Irans sandte und Handelsschiffe aus dem ganzen Indischen Ozean bis hin nach Ostafrika anlockte. Die Erinnerung daran ist gerade im modernen China lebendig.

Heqin和亲 policy, also known as “peace through kinship”, refers
to historical agreements, that which has been established with
peoples and nomadic empires living in the North of China during
and after the Han Dynasty. The main aim of the policy was to
establish blood ties by marrying princesses in peace and friendship
agreements. It has been first started to be used for this aim during
the Western Han dynasty. This study thus investigates; the use,
characteristics, scope, and impact of the policy during Western Han
and Tang Dynasties on the idea that this two dynasties’ used the
Heqin agreements for different purposes. In line with this
possibility, some of the alliances Western Han Dynasty made with
the Huns and Wusuns; Tang Dynasty made with the Göktürks,
Tibetans and Uighurs have been studied in terms of their causes
and consequences.

Poster designed for presentation at the inaugural Leiden Summer School in Chinese Digital Humanities (July 2016). Introduces current research project on cataloguing and analyzing exchange poetry of the Late Tang and Five Dynasties period using the tools of social network analysis. Presents a few preliminary findings and points to ways in which the data culled from these poems can be used to rewrite the literary history of this period. Project sponsored by Princeton's Center for Digital Humanities, 2016-2017.

The figure of Emperor Taizong of Tang, for Chinese is undoubtedly the model of a Confucian inspired monarch. The greatest ruler in the entire history of the imperial era. In Poland, his character and achievements, apart from a narrow group of Polish sinologists, are considered as an unknown.  The article indicates what factors influenced the success of the emperor's reign, and more importantly, points some universal principles, which, according to the Chinese vision of a ideal monarch, should characterize the behavior of a good ruler.

This dissertation examines the sweeping changes in the themes, rhetoric, and forms of prose writing that occurred during China’s late-eighth and early-ninth centuries. I argue that the literary innovations of this period reflect ways in which writers adapted their textual practices to rapidly changing material, social, and economic conditions. Over the course of the eighth and ninth centuries, new technologies for the production of paper significantly lowered the costs of literacy education and literary reproduction. Progressively more efficient and motivated systems of textual circulation allowed writers to address more diverse audiences faster than ever before. Finally, the evolution of public and private markets for literary products during this period opened new avenues for realizing financial gain through writing. Through close examination of patronage, official ritual sacrifice, and the literary marketplace, I demonstrate that these material, social, and economic changes profoundly affected mid-Tang literary practices. In cover letters, writers experimented with different ways of coercing prospective patrons to help them by making the addressees seem petty in the eyes of others should they refuse. Prayers for rain could be used to advertise the quality of one’s performance in provincial office, communicate social critique, or even send warnings to political enemies. And literary reputations could be traded upon to land lucrative commissions composing prefaces or tomb inscriptions for those desiring lasting fame. Through inquiry into how changing material, social, and economic conditions across the late-eighth and early-ninth centuries shaped and influenced textual practices, the dissertation contributes to contemporary understanding of a complex and innovative period in Chinese literary history and at the same time clarifies a methodological approach to understanding literary change applicable to the literatures of other places and times.

Die Tang-Dynastie (618-907) – auch das goldene Zeitalter Chinas genannt – war eine blühende Epoche voller faszinierender Kulturphänomene. Das Zentrum des kosmopolitisch ausgerichteten Kaiserreichs bildete die vom heutigen Xi’an überlagerte Millionenstadt Chang’an – eine der größten Metropolen ihrer Zeit. Als Protagonisten des höfischen Lebens prägten Adelige das Stadtbild, deren luxuriöser Lebensstil sich auch in den pompös ausgestatteten Grabanlagen widerspiegelt. Diese findet man heute meist beraubt vor. Nur die herrlichen Wandmalereien und die zahlreichen, von den Grabräubern unbeachteten Tonfiguren konnten bisher eine vage Vorstellung vom ursprünglichen Umfang der Grabbeigaben und der ehemaligen Pracht der unterirdischen Kammern vermitteln. Im Jahr 2001 wurde in Xi’an das unversehrte Grab der 736 verstorbenen Li Chui ausgegraben, einer Urenkelin des Kaisers Gaozu. Sechs Jahre dauerte die Restaurierung des umfangreichen Grabinventars durch ein deutsch-chinesisches Team. Erstmalig gelang es, das opulente Schmuckensemble einer Tang-zeitlichen Dame zu rekonstruieren. Mit den Ergebnissen der wissenschaftlichen Auswertung durch ein Team von Spezialisten unterschiedlicher Disziplinen bieten sich neue Erkenntnisse zur damaligen Bestattungskultur. Diese werden hier erstmals einem breiten Publikum vorgestellt. Reich bebilderte Exkurse zu Themen wie z.B. Weinkultur, Daoismus oder Alchemie gewähren darüber hinaus einen Einblick in den Tang-zeitlichen Alltag.

This study analyzes the area outside the city walls of the Western Han and Tang imperial capitals of Chang'an. Although there has been considerable historical and archaeological research on the urbanized area within the walls of these two cities, the surrounding areas have not previously been systematically investigated. Through the use of detailed survey maps at a scale of 1:10,000 from the early twentieth century, coordinated with archaeologically documented remains and reconstructed plans of the cities themselves, a Geographical Information System (GIS) has been developed. This GIS graphically indicates the remains of a grid of roadways outside the city walls,

本文首先簡述《藝文類聚》成書背景以及初唐崇儒思潮之淵源，繼而羅列《藝文類聚》所載《列子》、《莊子》、《論衡》三書之非儒條文，復從「譏刺孔子」、「詆訿儒者」與「攻訐儒學」三大方面，逐加說明相關條文不合儒家思想之傾向，以及六朝與唐代文人對於相關典故之運用；最後根據《藝文類聚》「兩重意志」選文意識之架構，以及初唐時人對於《列子》、《莊子》、《論衡》之作者觀念，嘗試解釋《藝文類聚》得以取錄三書詆儒條文之原因。

Considering the official recognition of the Confucian cult in the early Tang 唐 court, the inclusion of anti-Confucian passages from the Liezi 列子, Zhuangzi 莊子 and Lunheng 論衡 in the imperially commissioned encyclopedia (leishu 類書) Yiwen leiju 藝文類聚 would appear as unorthodox, especially when chief compiler Ouyang Xun 歐陽詢 asserted a conscious awareness towards literary valorization and distillation in the compendium's preface. This paper examines the anti-Confucian implications of such segments, as well as how they were incorporated as literary allusions into the oeuvre of the Six Dynasties (liu chao 六朝) and Tang literati, then proceeds to argue that the anti-Confucian tendencies of these excerpts had never been the focus of the Yiwen leiju compilers; rather, the excerpts themselves becoming members of the common lore, or even part of the literary canon well-known by literati in early medieval China might have been the prime reason for their collection into the encyclopedia. This paper also discusses the Yiwen leiju's bipartite mechanism of literary selection, as well as the authorship identification of the Liezi, Zhuangzi and Lunheng by early Tang court literati, suggesting that both might have also been factors contributing to the acceptance of said anti-Confucian writings into the compendium.

Pure-land Faith in China greatly grew in the Sui and Tang Dynasty. The research on the composition of Buddhist temples in the early Tang Dynasty influenced by Pure-land Faith, is important to the whole development of Chinese Buddhist architecture. The research object of this article is Mogao Cave 331 of Dunhuang. It uses related studies on the histories of Buddhism, culture and art for reference. And viewed from the standpoint of historical facts of architecture and corresponding explanation, it further argues graphic layout of Buddhist temples in the early Tang Dynasty based on integral analysis of Cave 331. Moreover, relative Buddhist sutras, ceremonies of religious service and repentance and historical documents are also considered during the research.

The article is focused on the use of the term zhen 真in Chinese painting traditional theory. Tenth century Jing Hao's Bifaji 筆法記 shows the centrality of this concept, as well as its Daoist roots, particularly clear in some of the meditation works of Daoist Tang Shangqing master Sima Chengzhen, whose activity was by the way centered in the same area where Jing Hao seems to have ended his life in retirement: Wangwu Mountains, the first in the series of the ten "Grotto-Heavens" present in Sima Chengzhen's Tiandi gongfu tu.

Recent investigations carried out on behalf of the Hong Kong Archaeological Society at the coastal backbeach site of San Tau, North Lantau have produced evidence for a regionally unique Tang dynasty inhumation cemetery with four distinct phases of military and civilian burials using different orientations. In this paper, I explore how the true character and extent of the cemetery only came to light as a result of the integrated use of ground penetrating radar (GPR) for site prospection and then high-resolution intrasite analysis, followed by ‘ground-truthing’ by excavation. The GPR surveys highlighted many interesting ‘targets’, which were tested in two seasons of excavation in 2011 and 2012. A total of nine mid-late Tang graves were excavated with four different burial orientations. Graves in the same phase respected one another, while those of different phases were often intercutting. There was thus a clear progression in orientation over the 150-200 year span of the cemetery. Although no human remains survived, the analysis of different grave orientations and grave goods assemblages revealed interesting patterns that can be interpreted in terms of the identity, status, and even the stature of the interred individuals. Most notably, a group of five graves with large iron tools and weapons — the others had only small personal knives — all shared the same southeast-northwest
orientation and are thought to represent a military use of the cemetery towards the end of the Tang dynasty. Two east-west orientated, probably civilian, graves revealed a previously unreported pattern of intentional smashing of large pottery vessels, which may indicate a mortuary ritual of some kind.
        Although all pottery recovered came from Guangdong kilns, the copper alloy belt fittings (buckles, strap-ends and kwa) were apparently not of South Chinese manufacture, and either came south with the deceased individuals or were shipped south and traded through Guangdong markets. Several graves included off-cuts of silver ingots, which were
not items of day-to-day currency but rather were used for higher-value transactions. Of these, a lone SW-NE orientated grave, which represents the most recent phase of the
cemetery, was particularly richly furnished with ceramics and included a relatively large triangular off-cut from an inscribed silver ingot minted in Duanzhou, western Guangdong in the early Tang dynasty. It is proposed, based on the evidence for contrasting wealth, status and identities at San Tau, that the cemetery was not used by local people but was an ‘outsiders’ burial ground connected to the vibrant maritime trade at that time. Merchant vessels arriving from the west would have passed by the cemetery as they sailed
up the north coast of Lantau Island, and may have used the sheltered anchorage of Tung Chung Bay — immediately to the east of San Tau — on their way to the military base
at Tuen Mun, before sailing on up the Pearl River to the bustling entrepôt then existing at Guangzhou. The San Tau discoveries are therefore perhaps one reflection of the Tuen
Mun-Tung Chung area’s importance for both civilian traders and their military protectors during the Tang dynasty.

Abstract: Based on previous studies, the present paper makes a new research to the origin, clan and family background of Tonyuquq - the powerful minister of the second Türk Qaghanate. The Uighur ruler Shi-jian irkin and Pu-sa family belonged to Ashide clan, and Tonyuquq could be the grandson of Pu-sa. This family kept close relationship with that of Xueyantuo (*Syr-Tardush) Qaghan. It was excluded from Uighur tribe after Tu-mi-du had founded the Qaghanate, and was gradually mixed with the remnants of Xueyantuo who had surrendered to Tang government in the south. It then joined with Türk Ashide clan at the south of the great desert, and later returned to north to recover the second Qaghanate with the Türk tribes. There could be some associated evidence in Turkic Runic inscription of steles Choren and Küli Chor. Ulugh Küli Chor and Tonyuquq could be the same person. Ashide Yuan-zhen, the powerful minister of the second Türk Qaghanate, had similar Uighur-Xueyantuo background with Tonyuquq. According to multiple proofs, the hypothesis that Tonyuquq and Ashide Yuan-zhen was the same person still has strong consistency and is highly convincing.
Key Words: Tonyuquq; Uighur; Xueyantuo; Türk; Ashide Yuan-zhen.
提要：本文在前人研究基础之上对后突厥汗国重臣暾欲谷的出身、族属与家世进行了新的考证。回纥首领时健俟斤－菩萨家族属阿史德部，暾欲谷可能是菩萨之孙，该家族与薛延陀可汗家族关系密切，在吐迷度建立汗国之后被排挤出回纥，逐渐融入南下投唐的薛延陀余部，进而与漠南的突厥阿史德部合流，又随突厥诸部北返复国。突厥卢尼文《雀林碑》及《阙利啜碑》中可能存在与之有关的证据，元老阙利啜可能与暾欲谷是同一人。同为后突厥重臣的阿史德元珍具有与暾欲谷相似的回纥－薛延陀背景，众多证据表明，暾欲谷与阿史德元珍是同一人的假说仍具有较高的合理性。
关键词：暾欲谷  回纥  薛延陀  突厥  阿史德元珍

「建築考古學」是建築史學研究的基礎，而建築復原是其中最重要的一環。學者們雖然都以科學且準確的建築復原為目標，卻常得出迥異的結果，這種現象值得關注與討論。本文試以在中國建築史上具有重要地位的唐代大明宮含元殿為例，藉由耙梳各有所長的學者們針對其形制所建構出的不同方案，歸結出他們所運用的研究方法、對文獻解讀和遺跡現象判斷的差別，是導致其建築復原方案殊異的關鍵。在現存文獻和遺址的限制下，出現多元的建築復原方案實屬正常。本文期待能作為一個開端，引發對建築考古學研究方法的進一步探討。
“Architectural archeology” is the basis of historical research of architecture, while architectural restoration is an essential part of it. Nevertheless, in the pursuit of scientific and accurate architectural restoration, the fact that individual experts, more often than not, could reconstruct very different speculations for one very same building complex is especially intriguing. This paper takes the historically important Tang Dynasty royal court, Hanyuan Hall of Daming Palace, as an example to illustrate how the architectural restoration proposals are made and what drives their presumptions apart. By observing the variations stemming from such presumptions, this paper reveals that their dissimilarities result from the way how different research methods are utilized, literature interpreted, and ancient remains analyzed. Considering the fragmentation of literature and remains available today, it is nothing unusual that more than one architectural restoration proposal is put forward. This is not necessarily a bad thing as more possibilities can be explored and opinions exchanged in the process of meaningful debating. One aim of this paper is to call the academic’s attention to the research methods of architectural archeology.

According to the preliminary investigation, there are 54 Avalokiteśvara statues with precise dates of the Tang Dynasty in the Longmen Grottoes, and the Avalokiteśvara statues without dates are more than 140. By combining the historical documents and inscriptions, the author tries to record and analyze the statues with precise dates specifically in this thesis, summarize the characteristics and the evolutive rule of the images, then understand the belief conditions of the Pure Land and Avalokiteśvara in the Longmen and Luoyang regions during the Tang Dynasty.

The content of the Da Tang Xiyu ji, or The Great Tang
Records of the Western Regions, drew upon Xuanzang’s long-term
interest in secular things and its compilation was a response to the
imperial order of Li Shimin, or Tang Taizong, with the main goal
of finding facts about the Western Regions, which Li Shimin was
planning to conquer and govern. The book’s style and focus inherited traditional Chinese geographical books, local gazetteers and the
official history’s section on the western borderlands by recording the
regions’ products and customs, and it passes moral judgments on
local people. The book’s ethnographical character and Xuanzang’s
concern with secular affairs and his interest in empirical studies,
as well as its goal of providing information to the emperor, are the
important aspects that need to be grasped to achieve an in-depth and
multifaceted understanding.

This paper analyzes gold and silver vessels as burial goods during the Tang dynasty. It is based on a data collection of vessels found in tombs from the provinces of Shaanxi and Henan. An unexpected result is that although known from hoard and other findings, no golden vessels have been retrieved from Tang tombs, only silver, gilt, or partly gilt ones. Analyzing the typology, grouping, and placement in tombs of these vessels sheds light on their possible functions in burial, as well as on the social status of the respective tomb owners. The juxtaposition of historical facts and tomb furnishings shows that usage of silver vessels as grave goods also mirrors shifting political, social and regional centres during the Tang.

En este trabajo presentamos las dos inscripciones relacionadas con la construcción del gran Buda Vairocana del templo Fengxian en Longmen, y una pagoda del monasterio Shaolin en el monte Song. Se expondrá como ambas construcciones realizadas durante el reinado de Gaozong y Wu Zetian, guardan una estrecha relación con la política de refuerzo de la autoridad imperial y se empleó estas construcciones y otras fundaciones budistas como un medio propagandístico. In this paper we present the two inscriptions associated to the construction of the great Buddha Vairocana of the Fengxian temple in Longmen, and a pagoda of the Shaolin monastery on Mount Song. It will be expounding as the two constructions made during the reign of Gaozong and Wu Zetian, are closely related to the reinforcement policy of the imperial authority that used these constructions and other Buddhist foundations as a kind propaganda.