Essays in Long Late Antiquity Vol. 1, No. 1 (2026) ! liverpooluniversitypress.co.uk/toc/ella/1/1 #openaccess @livunipress.bsky.social @sihonglin.bsky.social @calthalas.bsky.social @barber-samj.bsky.social @emuehlbe.bsky.social @medievalchina.bsky.social @ebermichael.bsky.social

Contents | Essays in Long Late Antiquity 1, 1

This editorial introduction explains the rationale for this journal and its place in the current research landscape of late antique studies. While this field has “exploded”, different specialisms and disciplines continue to approach the period through ...

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Middle Ages or Late Antiquity?: On a Conceptual Aporia in Chinese Historiography: Essays in Long Late Antiquity: Vol 1, No 1 liverpooluniversitypress.co.uk/doi/10.3828/...

Middle Ages or Late Antiquity?: On a Conceptual Aporia in Chinese Historiography: Essays in Long Late Antiquity: Vol 1, No 1

The periodization of Chinese history has been a thorny issue since the late nineteenth century, when European period labels or chronotypes such as ancient, medieval, and modern entered East Asian historiographic discourses together with notions of ...

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#DOTD in #ChineseHistory: Liu Bian 劉辯 (176–190 CE), the Latter Young Emperor 後少帝 of Eastern Han 東漢. Briefly made emperor in 189 CE, his rule lasted for a few months until the warlord Dong Zhou 董卓 replaced him with his younger brother Li Xie 劉協 (獻帝, r. 189–220).#三國

及宮商集比，聲音克諧，此人心至願，情慾之所鍾。故人知情不可恣，欲不可極，故因其所用，每為之節。使哀不至傷，樂不至淫。因事舉名，物有其號。哭謂之哀，歌謂之樂。斯其大較也。然『樂云樂云，鐘鼓云乎哉』？哀云哀云，哭泣云乎哉？因茲而言，玉帛非禮敬之實，歌哭非哀樂之主也。 #嵇康 聲無哀樂論

《#古文觀止 顏斶說齊王》「有說乎？」斶曰：「有。昔者秦攻齊，令曰：『有敢去柳下季壟五十步而樵采者，死不赦。』令曰：『有能得齊王頭者，封萬戶侯，賜金千鎰。』由是觀之，生王之頭，曾不若死士之壟也。」宣王曰：「嗟乎！君子焉可侮哉？寡人自取病耳。願請受為弟子。且顏先生與寡人遊，食必太牢

《#古文觀止 弔古戰場文》無賤，同為枯骨，可勝言哉？鼓衰兮力竭，矢盡兮弦絕；白刃交兮寶刀折，兩軍蹙兮生死決。降矣哉，終身夷狄。戰矣哉，骨暴沙礫。鳥無聲兮山寂寂，夜正長兮風淅淅；魂魄結兮天沉沉，鬼神聚兮雲冪冪；日光寒兮草短，月色苦兮霜白。傷心慘目，有如是耶？吾聞之，牧用趙卒，大破林胡

《#古文觀止 乞校正陸贄奏議進御劄子》臣等猥以空疎，備員講讀。聖明天縱，學問日新。臣等才有限而道無窮，心欲言而口不逮，以此自愧，莫知所為。竊謂人臣之納忠，譬如醫者之用藥，藥雖進於醫手，方多傳於古人。若已經效於世間，不必皆從於己出。伏見唐宰相陸贄，才本王佐，學為帝師。論深切於事情，言

主人應之曰：「斯義久滯，莫肯拯救，故令歷世，濫于名實。今蒙啟導，將言其一隅焉。夫天地合德，萬物貴生。寒暑代往，五行以成章為五色，發為五音。音聲之作，其猶臭味在于天地之間。其善與不善，雖遭遇濁亂，其體自若，而無變也。豈以愛憎易操，哀樂改度哉？ #嵇康《聲無哀樂論》

#DOTD in #ChineseHistory: Cai Dongfan #蔡東藩 (1877–1945), #historian and writer of popular historical novels or '#romances of all #dynasties' #歷朝通俗演義 from the Former Han #前漢 to Republic #民國. #文史 #ChineseLiterature 「我寫的是歷史，不是故事。」

《#古文觀止 顏斶說齊王》齊宣王見顏斶，曰：「斶前。」斶亦曰：「王前。」宣王不說。左右曰：「王，人君也。斶，人臣也。王曰斶前，亦曰王前，可乎？」斶對曰：「夫斶前為慕勢，王前為趨士。與使斶爲慕勢，不如使王為趨士。」王忿然作色，曰：「王者貴乎？士貴乎？」對曰：「士貴耳，王者不貴。」王曰

#DOTD: Cai Yuanpei 蔡元培 (1868–1940), philosopher, politician, and education reformer. As president of Peking University 北京大學 @PKU1898 and Academia Sinica 中央研究院 (@ihptaiwan), he was one of the most influential educators in #ModernChina.

《#古文觀止 弔古戰場文》利鏃穿骨，驚沙入面；主客相搏，山川震眩；聲析江河，勢崩雷電。至若窮陰凝閉，凜冽海隅；積雪沒脛，堅冰在鬚；鷙鳥休巢，征馬踟躕；繒纊無溫，墮指裂膚。當此苦寒，天假強胡，憑陵殺氣，以相剪屠。徑截輜重，橫攻士卒；都尉新降，將軍覆沒。屍填巨港之岸，血滿長城之窟，無貴

《#古文觀止 潮州韓文公廟碑》 汗流籍湜走且僵，滅沒倒影不能望。 作書詆佛譏君王，要觀南海窺衡湘，歷舜九嶷弔英皇， 祝融先驅海若藏，約束蛟鱷如驅羊。 鈞天無人帝悲傷，謳吟下招遣巫陽。 犦牲雞卜羞我觴，於粲荔丹與蕉黃。 公不少留我涕滂，翩然被髮下大荒。」

嵇康《聲無哀樂論》有秦客問于東野主人曰：「聞之前論曰：『治世之音安以樂，亡國之音哀以思。』夫治亂在政，而音聲應之。故哀思之情，表于金石；安樂之象，形於管弦也。又仲尼聞〈韶〉，識虞舜之德；季札聽弦，知眾國之風。斯已然之事，先賢所不疑也。今子獨以為『聲無哀樂』，其理何居？若有嘉訊，今請聞其說。

《#古文觀止 鄒忌諷齊王納諫》受下賞。」令初下，群臣進諫，門庭若市；數月之後，時時而間進；朞年之後，雖欲言，無可進者。燕、趙、韓、魏聞之，皆朝於齊。此所謂戰勝於朝廷。

《#古文觀止 弔古戰場文》河冰夜渡；地闊天長，不知歸路；寄身鋒刃，腷臆誰愬？秦漢而還，多事四夷；中州耗斁，無世無之。古稱戎夏，不抗王師。文教失宣，武臣用奇。奇兵有異於仁義，王道迂闊而莫為。嗚呼噫嘻！吾想夫北風振漠，胡兵伺便；主將驕敵，期門受戰；野豎旄旗，川迴組練；法重心駭，威尊命賤

《#古文觀止 潮州韓文公廟碑》專在是，豈理也哉？」元豐元年詔封公昌黎伯，故榜曰：昌黎伯韓文公之廟。潮人請書其事於石，因作詩以遺之，使歌以祀公。其辭曰： 公昔騎龍白雲鄉，手抉雲漢分天章。 天孫為織雲錦裳，飄然乘風來帝旁。 下與濁世掃秕糠，西遊咸池略扶桑。 草木衣被昭回光，追逐李杜參翱翔；

《#古文觀止 鄒忌諷齊王納諫》臣之客欲有求於臣，皆以美於徐公。今齊，地方千里，百二十城，宮婦左右，莫不私王；朝廷之臣，莫不畏王；四境之內，莫不有求於王。由此觀之，王之蔽甚矣。」王曰：「善！」乃下令：「群臣吏民能面刺寡人之過者，受上賞；上書諫寡人者，受中賞；能謗譏於市朝，聞寡人之耳者

It's #TangRestorationDay! #OTD in 705, Li Xian 李顯 (656–710), known to posterity as Zhongzong 中宗 (r. 684; 705–10), restores the Tang 唐 after the Zhou 周 interregnum of his mother, Empress-regnant Wu Zetian 武則天 (r. 690–705). #BringBackTheTang

#OTD in 636: The Tang Bureau of Historiography 史館 completes five dynastic or standard histories 正史 of its immediate predecessors, History of the Liang 梁書, History of the Chen 陳書, History of the Northern Qi 北齊書 and Northern Zhou 北周書, and History of the Sui 隋書.

《#古文觀止 弔古戰場文》浩浩乎平沙無垠，敻不見人。河水縈帶，群山糾紛。黯兮慘悴，風悲日曛；蓬斷草枯，凜若霜晨；鳥飛不下，獸鋌亡群。亭長告予曰：「此古戰場也。嘗覆三軍，往往鬼哭，天陰則聞。」傷心哉！秦歟？漢歟？將近代歟？吾聞夫齊、魏徭戍，荊、韓召募。萬里奔走，連年暴露；沙草晨牧

《#古文觀止 潮州韓文公廟碑》公廟者聽。」民懽趨之，卜地於州城之南七里，期年而廟成。或曰：「公去國萬里而謫於潮，不能一歲而歸，沒而有知，其不眷戀於潮也審矣。」軾曰：「不然。公之神在天下者，如水之在地中，無所往而不在也。而潮人獨信之深，思之至，焄蒿悽愴，若或見之。譬如鑿井得泉，而曰水

Chen's two articles in HJAS were, in fact, translated. One, "Han Yü and the T'ang Novel" (HJAS 1 1936) names J.R. Ware as the translator, the other, "The Shun-tsung Shih-lu and Hsü Hsüan-kuai Lu" (HJAS 3 1938) has no named translator but a footnote that is touching in an odd way.

Georg von Below, On historical #periodisation (#periodization) with an emphasis on the boundary between the #MiddleAges and the #modern age (1925).

Dr. Lucie Varga (1904-41), The keyword of the #DarkAges (1932). #MiddlesAges #medievalism #medievalisms #Annales

Hans-Georg #Gadamer, #Truth and #Method (quoted after Daniel 2006: 116): 'Thus it is possible, in #humanities other than in natural #sciences, that a researcher can learn more from a book written by a #dilettante than from that by another researcher.'

不榮名位，因自高于馳騖；或運智御世，不嬰禍，故以此自貴；此于用身甫與鄉黨不齒者同耳，以言存生，蓋闕如也。或棄世不羣，志氣和粹，不絶榖茹芝，無益于短期矣。或瓊糇既儲，六氣並御，而能含光內觀，凝神復樸，棲心于玄冥之崖，含氣于莫大之涘者，則有老可卻，有年可延也。 #嵇康 《答難養生論》

#OTD: Li Chen/Yi 李忱/怡 (Xuanzong 宣宗, r. 846–59) ascends the throne. 13th(?) son of Xianzong 憲宗 and uncle of the previous three emperors, he reverses the anti-Buddhist policies of Wuzong 武宗 (r.). Called 'Little Taizong' 小太宗, he is the last capable ruler of the Tang 唐.

《#古文觀止 鄒忌諷齊王納諫》孰美？」客曰：「徐公不若君之美也。」明日，徐公來。孰視之，自以為不如；窺鏡而自視，又弗如遠甚。暮，寢而思之，曰：「吾妻之美我者，私我也；妾之美我者，畏我也；客之美我者，欲有求於我也。」於是入朝見威王，曰：「臣誠知不如徐公美。臣之妻私臣，臣之妾畏臣，

《#古文觀止 春夜宴桃李園序》何伸雅懷？如詩不成，罰依金谷酒數。