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Most cited

This page lists all time most cited articles for this title. Please use the publication date filters on the left if you would like to restrict this list to recently published content, for example to articles published in the last three years. The number of times each article was cited is displayed to the right of its title and can be clicked to access a list of all titles this article has been cited by.

Contents

Page 112 of 118

  • Cited by 1

  • A fearful symmetry: the novel of the future in twentieth-century China

  • HENRY Y. H. ZHAO
  • Published online by Cambridge University Press:
    19 November 2003, pp. 456-471

  • The ‘novel of the future’ speculates on the ‘temporal’ utopia/dystopia. Its strange fate in modern China reveals much about the relationship between imagination, ideology and modernity in the Chinese mindset. Prior to the concept of modernity being imported into China there had been no fiction about the future. For, in traditional China, history did not have directionality. Two powerful Western ideologies, both ‘progressive’, took turns to dominate modern China. Social Darwinism led to the great explosion of the novel of the future in the early twentieth century. From the 1920s onwards, with Marxism becoming the dominant ideology, the novel of the future disappeared completely: when the future was predetermined, no speculation was to be tolerated. In the 1990s, there erupted another spectacular flourishing of novels of future in China, although these works are pessimistic in tone, as belief in the future has been thrown into serious doubt.

  • Cited by 1

  • Kṣṇa and his rivals in the Hindu and Jaina traditions1

  • Jonathan Geen
  • Published online by Cambridge University Press:
    26 February 2009, pp. 63-99

  • This paper compares the relationship between the vāsudeva Kṣṇa and his prativāsudeva rival Jarāsandha in the Jaina tradition (primarily in Hemacandra's Triṣaṣṭiśalākāpuruṣacarita) with Kṣṇa Vāsudeva's rivalries with Jarāsandha, Śiśupāla and Pauṇḍraka in the Mahābhārata and Hindu purāṇas. Three main points arising from this comparison are proposed. First, the Jainas conflated characteristics of the Hindu figures Jarāsandha, Śiśupāla and Pauṇḍraka in order to create a new Jarāsandha, who was now a single powerful nemesis for Kṣṇa. Second, this new relationship between Kṣṇa and Jarāsandha provided the template for a new class of Illustrious Beings (śalākāpuruṣas) in the Jaina Universal History: the recurring and paradigmatic vāsudevas and prativāsudevas. And third, this evolution of Kṣṇa mythology in the Jaina tradition may have influenced the parallel development in the Hindu tradition, including the creation of the vaiṣṇava ten avatāras doctrine, and the expansion of the purāṇic mythology surrounding both Jarāsandha and Śiśupāla.

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  • Tamīm al-ārī1

  • David Cook
  • Published online by Cambridge University Press:
    05 February 2009, pp. 20-28

  • Tamīm al-Dārī was one of the Prophet Muḥammad's companions and an early convert to Islam from Christianity. His name is most closely associated with the eschatological traditions concerning the Dajjāl (the Muslim Antichrist), and various early ascetic ideas. The best known story involving him is in fact his meeting with the Dajjāl, after he and others of his tribe are shipwrecked on a mysterious island. He is taken by a creature called al-jassāsa to meet a chained man in a monastery, who asks the tribesmen a number of questions about the state of the outside world, most of which are related to the area of the Rift Valley in Syria. After they answer him, he proclaims himself to be the Dajjāl and announces that he is about to be let loose on the world. Somehow Tamīm and his companions manage to leave the island and come to visit the Prophet, who hears their story and relates it to the populace of Medina. However, in spite of this story, historical material about him, as is common with the Prophet's companions in general, is hard to come by. In this article I will explore some of the historical traditions connected with this figure and try to establish which material is reliable and which is not.

  • Cited by 1

  • A corpus of ‘Mughal’ glass

  • Simon Digby
  • Published online by Cambridge University Press:
    24 December 2009, pp. 80-96

  • In the history of Indian art some areas are in very much better order than others. For those whose interests are concentrated in the Mughal period (sixteenth to eighteenth centuries), the study of the history of painting has been vastly advanced in the last 20 or 30 years. Every year increases the great number of paintings known to exist in public or private collections, or passing through the sale-rooms and the stocks of dealers in three continents, and almost every year there are significant discoveries and publications. In the field of Mughal architecture, perhaps, the same rapid progress is not visible. Some attractive coffee-table books figuring it have recently been published but there is a disappointing lack of analytical examination.

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  • The Albanian Chronicle of Maxit'ar Goš

  • C.J.F. Dowsett
  • Published online by Cambridge University Press:
    24 December 2009, pp. 472-490

  • The land of the Ahiank‘ or Caucasian Albania, whose geography and customs already attracted the attention of Strabo and Pliny, represents the easternmost part of the Armenian sphere of influence. The historical events which took place in this region were described by the ancient Armenian historians P'awstos Biwzandai, Lazar P'arpei, Elišē Vardapet, Movsēs Xorenai, etc., and their works were subsequently drawn upon by Movsēs Kalankatuai or Dasxuranci for the compilation called the History of the Aluank' which remains our principal source of information on the country down to the tenth century.

  • Cited by 1

  • The historical background of the vowel ṣere in some Hebrew verbal and nominal forms

  • Geoffrey Khan
  • Published online by Cambridge University Press:
    05 February 2009, pp. 133-144

  • One of the most important sources for our knowledge of the length of vowels in the Tiberian tradition of Biblical Hebrew is a corpus of manuscripts containing transcriptions of the Hebrew Bible into Arabic letters. In most of the manuscripts the Arabic transcription employs the orthography of Classical Arabic to represent the sounds of Hebrew. Since Classical Arabic orthography used matres lectionis systematically to mark long vowels we are able to reconstruct the distribution of long and short vowels in Tiberian Hebrew. The transcriptions show us that the main factors determining vowel length were stress and syllable structure.

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  • Meghanādbadhkāvya, canto viii: descensus Averno

  • T. W. Clark
  • Published online by Cambridge University Press:
    24 December 2009, pp. 337-352

  • Michael Madhusudan Datta (1824–73) wrote Meghanādbadhkāvya‘ The death of Meghanād’, a nine-canto epic, in 1861. Being a Rāma story, the poem naturally owes much of its substance to the Rāmāyaṇa tradition, which is represented in Sanskrit by Vālmīki's mahākāvya and in Bengali by Krittibās's work; but it differs from that tradition, widely and in a most original way, in the characterization of the persons, the selection and presentation of the episodes, and above all in sentiment and sympathy. This divergence was the result of deliberate choice. ‘I despise Ram and his rabble (i.e. the monkeys); but the idea of Ravan elevates and kindles my imagination’ Datta wrote to R. N. Basu. In other letters he gave further indications of his thinking about the approach to his subject. ‘I mean to give free scope to my Inventing powers and to borrow as little as I can from Vahniki’; and,' If the father of our poetry (i.e. Vāhmīki) had given Ram human companions I could have made a regular Iliad of the death of Meghanad.

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Page 112 of 118