Originally presented as the author's thesis, Göttingen, 1974. / At head of title: Akademie der Wissenschaften der DDR. Zentralinstitut für Alte Geschichte und Archäologie. Romanized text, German translation and facsimile reproduction of Mss. CH/U7570 of Turfan-Sammlung of Akademie der Wissenschaften der DDR. "Das Thema des Insadi-Sūtra sind die Prāvaraṇā-Zeremonie (die Zeremonie des "Einander-Einladens") und insbesondere ihre Entstehungsgründe."--P. 10. Includes bibliographical references (p. [19]-22).

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History is a narrative of interdependent events or a series of events clustering about some idea which weaves them together. History gathers individually occurring events along the datum of such an idea and absorbs it into a realm of simultaneity. Similarly, this thesis attempts to amplify the co-existence of overlaying fragments of construction. Interventions with extant artifacts are another layer compounded toward a continuing history of building. This investigation is a search for an architecture with a presence of permanence and historical continuity. / Master of Architecture

過去學者討論僧人與國家之關係，多強調來自國家的制度規定，忽略了僧人的主觀能動性。本文則從護僧榜文出發，嘗試以自下而上的視角去探討僧人與國家的關係。此類榜文在有清一代多地出現，看似係皇帝聖旨，強調國家對僧人的優待政策，被不少僧人隨身攜帶。更有甚者，榜文被張掛、勒石記錄或刻板刷印以擴大影響。而事實上，清帝從未頒行過護僧榜文，所謂的護僧榜文是僧人為維護自身利益製造出來的。 諸多普通民眾難以判斷榜文的真假，而地方官紳大多對這類民間文本並不關心，認為其無關緊要。也有佞佛官紳利用此類榜文來鼓吹佛教，幫助維護寺廟與僧人的利益。通過對護僧榜文的研究，可以看到僧人並非只是國家規定的被動接受者，他們借用國家的名義，製造、傳播并利用符合自身利益的"國家規定"。 / Most previous research on relations between monks and the state focused on the state regulations, and ignored the monks’ subjective initiative. In Comparison, this thesis centers on the various Official Placards of Protecting Monks in the Qing dynasty and tries to discuss the relationship between monks and the state from a bottom-up perspective. Those placards, taken by not a few monks, were similar to imperial edicts in format, emphasizing the state’s amiable position toward monks. Occasionally, people posted these placards on the wall, or carved them on the stele, or printed them out, in order to expand influence. As a matter of fact, Qing emperors had never issued such a kind of edict. Therefore, the so-called Official Placards of Protecting Monks were counterfeited by certain monks for their own sakes. On the one hand, it was difficult for many commoners to tell the authenticity of these placards. On the other, the majority of local officials and elites did not bother themselves with these placards. Nevertheless, a few local elites took advantage of these very placards to promulgate Buddhism and protect monks and their temples. In sum, the Official Placard of Protecting Monks throws light on another aspect of the relationship between the state and the monks, revealing that monks were by no means passive receiver of state regulation. On the contrary, by manipulating the credit of the state, they were able to produce, spread and capitalize on the so-called "state regulations" in their own interests. / Detailed summary in vernacular field only. / 伍金菊. / "2014年10月"--Title page. / "2014 nian 10 yue"--Title page. / Parallel title from English abstract. / Thesis (M.Phil.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 133-148). / Abstracts also in English. / Wu Jinju.

The late antique figure of the female monk has been commented upon within the spheres of socio-history, theology, and literary analysis, but no comprehensive study has focused on the contemporary historical and gendered context. This thesis therefore reexamines female transvestite monk hagiographies, revealing that the female protagonists are portrayed as possessing a holy womanhood regardless of having layers of masculinity applied to them. Three layers of masculinity, namely outward, social, and inward, are identified in the characterizations of the female monks. Each masculine layer is scrutinized separately to explore its purpose in the plot structures and to show plausible motivations for the utilization of transvestite figures in religious literature. The use of an intertextual method reveals gendered intertexts, or literary motifs, in the hagiographies which serve as familiar ideological vehicles carrying the intended inspirational, instructional, and theological messages of the writers. Through the removal of these holy women’s masculine layers, this thesis reveals that outward and social masculinity are superficial and heavily relied upon as a means of concealment, but inward masculinity, considered akin to genuine expressions of self in these literary characters, is essentially non-existent. Hagiographers had no intention of transforming their religious protagonists into anything but determined, holy women who are forced to act drastically to sustain ascetic dreams begun while mothers, wives, daughters, and sisters. Masculinities and intertexts located in these Vitae contextualize praise for a holy womanhood within acceptable gendered language, which seems to support a belief in the spiritual potential of women. In comprehending the intertexts’ function in these legends, this thesis highlights the potential for complex irony to develop around the figure of a female transvestite, which supplies religious tales with intrigue and interest, the ability to instruct or chastise mixed audiences, and the potential to portray the reversal inherent in the human drama of salvation.

Ypač pavojingos užkrečiamosios ligos ištisus amžius sėjo mirtį pasaulyje. Nuo XIX a. susirgimai šiomis ligomis Europoje registruoti rečiau nei Viduramžiais, o pastaraisiais amžiais tos ligos tapo retenybe. Tačiau Pasaulio sveikatos organizacija įspėja – turime išlikti budrūs, nes sergamumas maru, cholera ir kitomis ypač pavojingomis užkrečiamosiomis ligomis vis dar stebimas kai kuriose Azijos valstybėse (Indija, Kinija), Arabijoje, Afrikoje. Pagal Pavojingų ir ypač pavojingų užkrečiamųjų ligų, dėl kurių ligoniai, asmenys, įtariami, kad serga pavojingomis ar ypač pavojingomis užkrečiamosiomis ligomis, asmenys, turėję sąlytį, ar šių ligų sukėlėjų nešiotojai turi būti hospitalizuojami, izoliuojami, tiriami ir (ar) gydomi privalomai, sąrašą (toliau Pavojingų ir ypač pavojingų užkrečiamųjų ligų sąrašas), ypač pavojingoms užkrečiamosioms ligoms priskiriamos:  maras,  cholera ar sukėlėjo nešiojimas,  beždžionių raupai,  geltonoji karštligė,  virusinės hemoraginės karštligės. Šiame magistro darbe dižiausias dėmesys skiriamas maro istorinei raidai Lietuvoje XIV – XVIII a. a., kadangi ši liga darė didžiausią įtaką tautos demografiniam kitimui mūsų nagrinėtu laikotarpiu. Šis darbas užpildys medicinos ir visuomenės sveikatos istorijos spragą, kurioje labai trūksta duomenų apie minėtų amžių ypač pavojingas užkrečiamąsias ligas. Darbe taip pat pateikta informacija apie sifilio protrūkius Lietuvoje. Sifilis, pagal aukščiau minėtą Pavojingų ir ypač... [toliau žr. visą tekstą] / The especially dangerous contagious diseases were very important in every century. From the 19th century comparing to the Medieval centuries there were less cases of especially dangerous contagious diseases in Europe and at the last time that cases became very rare. But the World Health Organization warns – people have to stay careful because various dangerious contagious diseases like plague or cholera are still common in such Asia countries like India, China, in Africa continent and in Arabic countries too. According to the Health Care minister’s order of Dangerous and especially dangerous contagious diseases, the especially dangerous contagious diseases are classified like that:  Plague,  Cholera,  Monkey’s variola,  The yellow fever,  The viral haemorrhage fever. On this Master’s Final Thesis the most information is concentrated on plague history in Lithuania in 14th – 18th centuries, because plague was the most important reason of the country’s population demographic changes. These Thesis will fill the section of medicine’s history part of the contagious diseases in 14th – 18th centuries. The syphilis is mentioned on that Thesis too, because this disease is classified as dangerous contagious disease on the list of dangerous contagious diseases by the order of minister. Cholera and variola are important for Lithuania’s medicine history too, but knowing because the diseases started in a country just from the 19th century, so we are... [to full text]

Evidence is accumulating that climate change is having a significant effect on a wide range of organisms spanning the full range of biodiversity found on this planet. This study investigates the ecological role of climate change, the North Atlantic Oscillation (NAO) and habitat change on British insect populations. Despite the NAO having a considerable effect on British weather, the role of the NAO on British insects has not previously been studied in great detail. The World's two best entomological time series datasets were used – the United Kingdom Butterfly Monitoring Scheme (UKBMS) and the Rothamsted Insect Survey of aphids – both surveys with very large sample sizes and high quality data. Summary of main findings: 1. Warm weather associated with a positive NAO index caused the spring migration of the green spruce aphid (Elatobium abietinum), a pest species of spruce trees (Picea) to start earlier, continue for longer and contain more aphids. An upward trend in the NAO index during the period 1966-2006 is associated with an increasing population size of E. abietinum. 2. The NAO does not affect the overall UK butterfly population size. However, the abundance of bivoltine butterfly species, which have a longer flight season, were more likely to respond positively to the NAO compared to univoltine species, which show little or a negative response. 3. A positive winter NAO index was associated with warmer weather and earlier butterfly flight dates. For bivoltine (two generations in a year) species, the NAO affects the phenology of the first generation, and then the timing of the second generation is indirectly controlled by the timing of the first generation. The NAO influences the timing of the butterfly flight seasons more strongly than it influences population size. 4. Butterfly data from Monks Wood National Nature Reserve in Cambridgeshire showed that the NAO does not affect the abundance of the whole butterfly community, but it does affect the population size of some species. The NAO does not affect butterfly diversity, but there were decreases in butterfly diversity and number of species with time. 5. The total number of butterflies counted at Monks Wood was constant for most of the time series. However, the population size of the ringlet (Aphantopus hyperantus) increased from very low numbers to more than half the total number of butterflies counted each year. Therefore the total population size of all the other species has decreased considerably. 6. The NAO was more important than climate change in determining the flight phenology of the meadow brown butterfly (Maniola jurtina) at Monks Wood. In conclusion, the NAO affects the abundance of some species of British butterfly, and an aphid species, with a stronger effect on the timing of flight rather than abundance. There was evidence for a long-term decrease in the biodiversity of butterflies at Monks Wood and this decrease is likely to continue.

Woman monks are not uncommon to find in Coptic and other hagiographic literature. They were described to dress into male attire and travel to anchoritic monasteries where they would get a single cell to devote their lives to God through seclusion, prayers, fasting, meditation, studies, and other daily chores, all the while not being known as women by most of the men in their brethren. It was a tough life for a man and it would have been a tough life for a woman. In this study, five hagiographies about woman monks will be examined: three Coptic, one Christian, and one found in both traditions. These women performed miracles and went through changes in both body and mind. The woman Hilaria is one of the most popular saints in Coptic belief and her story is the corner stone of this thesis. Her legend is also considered to be one of the oldest and might be the origin of these kinds of stories, which makes it remarkable on its own. Nonetheless, four other female saints will be examined to find what this essay seeks to answer: What are these women, as women, doing and why? What is the meaning of these stories? Why do they go to anchoritic monasteries? Are we dealing with portraying ideals on Coptic and Christian women? These are some of the questions that this essay is based upon. It combines Egyptological, Christian, literary, as well as gender research for a relevant and fresh view on these texts and their meaning. / Kvinnliga munkar är inte ovanliga att hitta i koptisk och annan hagiografisk litteratur. De klädde sig i manliga kläder och reste till anakoretiska kloster där de fick en cell för att viga sitt liv åt Gud genom avskildhet, böner, fastande, meditation, studier och andra vardagliga sysslor, allt medan de flesta av männen i deras brödraskap inte visste att de var kvinnor. Det var ett hårt liv för en man och det var ett hårt liv för en kvinna. I den här studien kommer fem hagiografier om kvinnomunkar att undersökas: tre koptiska, en kristen och en som återfinns i både traditioner. Dessa kvinnor utfärdade mirakel och gick igenom förändringar i både kropp och sinne. Kvinnan Hilaria är ett av de mest populära helgonen inom koptiskt trosväsende, och hennes historia är hörnpelaren i denna uppsats. Hennes legend anses också vara en av de äldsta och kanske ursprunget till dessa sorts historier, vilket gör den enastående i sig själv. Trots det kommer fyra andra kvinnliga helgon att undersökas för att hitta de svar som denna uppsats söker: Vad gör dessa kvinnor som kvinnor, och varför? Vad betyder dessa historier? Varför går de till anakoretiska kloster? Har vi att göra med porträtterande av ideal för koptiska och kristna kvinnor? Dessa är några av de frågor som denna uppsats bygger på. Den kombinerar egyptologiska, kristna, litteratur- och genusstudier för ett relevant och färskt perspektiv på dessa texter och deras betydelse.

In Chaucer's Canterbury Tales, The Monk's Tale is compromised of seventeen individual tales, which instead of serving a moral lesson one would expect of a clergy member, serves as a quasi-hunt that allows the Monk to participate in his favorite, violent hobby. The Monk personifies fortune as a hunter, striking down successful men who are unsuspecting of the violent downfall which awaits them. The Monk structures his tale to resemble the different stages of a hunt and fills it with violent, animalistic, and erotic imagery that works to strengthen the Monk's perception of his own masculinity while simultaneously providing a form of sexual pleasure that he is otherwise forbidden to experience. Hunting played a significant role in medieval society and literature. Though clergy members were typically forbidden or discouraged from participating in the sport, significant aspects of the history surrounding medieval hunting shed light on the Monk's identity as primarily a hunter.

This paper is focused on the early Buddhist cosmology. It briefly presents the general concepts of cosmology in Buddhism and the Pali Canon in order to better emphasize the characteristics of the primary text on which the work is based, namely the Agaññasutta of the Pali canon. The author takes into account other suttas of the Pali canon and secondary literature as well. The Agaññasutta represents one of the first cosmological texts of Buddhism and can therefore be considered as a very valuable source of information about the early cosmological ideas and the context in which these ideas were formed. It deals with the destruction of the world, its re-emergence, the emergence of creatures, human beings and social strata, the election of the first king and the establishment of the ascetic social groups. To gain a better orientation in the source material, the plot can be divided into the period until the development of human beings, the creation of social institutions with the election of the king and the emergence of alternative social institutions headed by a Buddhist monk. The main aim of the present paper is to show that the Agaññasutta contains the structure based on the necessity of the emergence of the human beings in their physical form and endowed with their moral faults, the society which...