Focusing on the ninth to the fourteenth centuries, this study analyzes the ways in which relics functioned as material media for the interactions of Buddhist clerics, the imperial family, lay aristocrats, and warrior society and explores the multivocality of relics by dealing with specific historical examples. Brian Ruppert argues that relics offered means for reinforcing or subverting hierarchical relations.

Focusing on the ninth to the fourteenth centuries, this study analyzes the ways in which relics functioned as material media for the interactions of Buddhist clerics, the imperial family, lay aristocrats, and warrior society and explores the multivocality of relics by dealing with specific historical examples. Brian Ruppert argues that relics offered means for reinforcing or subverting hierarchical relations. The author's critical literary and anthropological analyses attest to the prominence of relic veneration in government, in lay practice associated with the maintenance of the imperial line and warrior houses, and in the promotion of specific Buddhist sects in Japan.

Renunciation is a core value in the Buddhist tradition, but Buddhism is not necessarily austere. Jewels—along with heavenly flowers, rays of rainbow light, and dazzling deities—shape the literature and the material reality of the tradition. They decorate temples, fill reliquaries, are used as metaphors, and sprout out of imagined Buddha fields. Moreover, jewels reflect a particular type of currency often used to make the Buddhist world go round: merit in exchange for wealth. Regardless of whether the Buddhist community has theoretically transcended the need for them or not, jewels—and the paradox they represent—are everywhere. Scholarship has often looked past this splendor, favoring the theory of renunciation instead, but in this volume, scholars from a wide range of disciplines consider the role jewels play in the Buddhist imaginary, putting them front and center for the first time. Following an introduction that relates the colorful story of the Emerald Buddha, one of the most famous jewels in the world, chapters explore the function of jewels as personal identifiers in Buddhist and other Indian religious traditions; Buddhaghosa’s commentary on the Jewel Sutta; the paradox of the Buddha’s bejeweled status before and after renunciation; and the connection in early Buddhism between jewels, magnificence, and virtue. The Newars of Nepal are the focus of a chapter that looks at their gemology and associations between gems and celestial deities. Contributors analyze the Fifth Dalai Lama’s reliquary, known as the “sole ornament of the world”; the transformation of relic jewels into precious substances and their connection to the Piprahwa stupa in Northern India and the Nanjing Porcelain Pagoda. Final chapters offer detailed studies of ritual engagement with the deity known as Wish-Fulfilling Jewel Avalokiteśvara and its role in the new Japanese lay Buddhist religious movement Shinnyo-en. Engaging and accessible, Jewels, Jewelry, and Other Shiny Things in the Buddhist Imaginary will provide readers with an opportunity to look beyond a common misconception about Buddhism and bring its lived tradition into wider discussion.

Muroji, a magnificent temple founded in the eighth century, is known both for its dramatic location and the exceptional quality of its ritual objects and art dating from the ninth and tenth centuries of the Heian period. Sherry Fowler makes extensive use of primary sources to explore the circumstances surrounding the creation and function of the temple's main images and considers why major works of early Heian sculpture were housed in such a remote mountain setting. Employing a multifaceted approach that looks at Muroji's art and architecture in socio-political context, she explores the establishment of the temple, its role in the religious life and power structure of the region, and the ways in which the temple reconfigured its early history to suit its later circumstances.

After the nuclear devastation of World War III, Ben Raines and a small group of survivors search for a haven free of radiation, but an insidious group known as the Ninth Order is plotting their demise. Reissue.

'TRULY INSPIRING' Mail on Sunday Now familiar to millions of Gardeners' World fans as Longmeadow (the home of Nigel & Nellie), this is the story of Monty & Sarah Don's early days there. The Jewel Garden is the story of the garden that bloomed from the muddy fields around the Dons' Tudor farmhouse, a perfect metaphor for the Monty and Sarah's own rise from the ashes of a spectacular commercial failure in the late '80s . At the same time The Jewel Garden is the story of a creative partnership that has weathered the greatest storm, and a testament to the healing powers of the soil. Monty Don has always been candid about the garden's role in helping him to pull back from the abyss of depression; The Jewel Garden elaborates on this much further. Written in an optimistic, autobiographical vein, Monty and Sarah's story is truly an exploration of what it means to be a gardener.

To the west, proud and alone, was the Imperial Country. To the East stood the Freelands, engulfed in civil war since its very birth. Above them was Cecorria, Home of all Sorcery, struggling against its very own downfall. And finally there was Bryre, the keeper of the sinister Blood Jewels, deadly to all who held them too close. But above them all was another country, a country ignored and long gone silent, but just stirring awake. Only myths told of three heroines arising to meet the powers rising from the North, but myths are myths, stories, and nothing more.

The Jewel of Seven Stars is a horror novel by Bram Stoker. An Egyptologist, attempting to raise from the dead the mummy of Tera, an ancient Egyptian queen, finds a fabulous gem and is stricken senseless by an unknown force. Amid bloody and eerie scenes, his daughter is possessed by Tera's soul, and her fate depends upon bringing Tera's mummified body to life.