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It is tempting to cite the work of Gregory Schopen, who finds virtually no inscriptional evidence for traces of Mahayana Buddhism in India before the sixth century, (70) and to conclude that the evidence from the Mulamadhyamakakarika commentarial tradition corroborates his findings.
For those used to working with inscriptional and archaeological remains from the premodern period, the presence of textual evidence found in the second millennium may seem like a surfeit of riches.
Ullman argues that the interest in inscriptional majuscules had appeared already in the writing of the "inventor" of humanist script, Poggio Bracciolini, between 1403 and 1408.
The second half of this discussion will focus on Browning's representation of Aurora's inscriptional labor.
The Nuns at the Stupa: Inscriptional Evidence for the Lives and Activities of Early Buddhist Nuns in India.
Ploss interprets the pervasiveness of this inscriptional practice in both the middle ages and antiquity, not as a result of an oral perspective on writing, but as evidence for an unbroken epigraphic tradition extending from early Greece through the medieval period (despite admitting the existence of a large chronological gap between the inscriptional evidence of both periods).
There is abundant literary and inscriptional evidence of female deacons.
There is a great deal of archaeological and inscriptional evidence for extensive building in the first century AD in the Cypriot urban centers of Paphos, Salamis, Kourion, Amathus, and Soloi.
Women are sometimes thought to have been segregated in first-century-CE Greece, but such inscriptional evidence indicates otherwise; evidently there was opportunity for a woman to gain respect as a medical professional and work alongside men.
The study is quite interdisciplinary, drawing on literary, inscriptional, and archaeological sources; and it will interest a wide, interdisciplinary audience of scholars.
Harland uses contemporary social-scientific models of identity theory, ethnic studies, and migration studies, and applies these models primarily to understudied inscriptional evidence, in order to explore the social and ideological contexts in which early Christian groups first came into being.
Fujita's argument appears to be consistent with the frequent mention of Buddha Amitayus in the inscriptional evidence in Chinese Pure Land Buddhist art.