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 monarchy to the oath of the old monarchy"; it is continuity with the Ancien Régime more than its return that the royalists extol, <mask> having inherited the qualities of his ancestors: "pious like Saint Louis, affable, compassionate and vigilant like <mask>, courteous like Francis I, frank as Henry IV". The coronation showed that dynastic continuity goes hand in hand with political continuity; for Chateaubriand: "The current constitution is only the rejuvenated text of the code of our old franchises" . This coronation took several days: the May 28, vespers ceremony;  May 29, ceremony of the coronation itself, chaired by the Archbishop of Reims, Mgr. Jean-Baptiste de Latil, in the presence in particular of Chateaubriand, Lamartine, Victor Hugo, and a large audience; May 30, award ceremony for the Knights of the Order of the Holy Spirit and finally, May 31st, the Royal touch of scrofula. The coronation of <mask> therefore appeared to be a compromise between the tradition of the Ancien Régime and the political changes that have taken place since the Revolution.The coronation nevertheless had a limited influence on the population, mentalities no longer being those of yesteryear. From then on, the coronation caused incomprehension in certain sectors of public opinion. It was Luigi Cherubini who composed the music for the Coronation Mass. For the occasion, the composer Gioachino Rossini composed the Opera Il Viaggio a Reims. Domestic policies

Like Napoleon and then <mask>II before him, <mask> resided mainly at the Tuileries Palace and, in summer, at the Château de Saint-Cloud, two monuments that no longer exist today. Occasionally he stayed at the Château de Compiègne and the Château de Fontainebleau. Under his reign, the Palace of Versailles, where he was born, remains uninhabited.The reign of <mask> began with some liberal measures such as the abolition of press censorship, but the king renewed Joseph de Villèlle, president of the council since 1822, and allowed his reign to be marked by the domination of the ultraroyalists. He got closer to the population by the trip he made to the north of France in September 1827, then by the one he made to the east of France in September 1828. In these two trips, he is accompanied by his dynastic heir, his eldest son, the Duke of Angoulême, now being the Dauphin of France. In his first act as king, <mask> attempted to unify the House of Bourbon by granting the style of Royal Highness to his cousins of the House of Orléans, who had been deprived of this by <mask> because of the former Duke of Orléans' role in the death of <mask>. <mask> gave his Prime Minister, Jean-Baptiste de Villèle, lists of laws that he wanted ratified every time he opened parliament. In April 1825, the government approved legislation proposed by <mask>II but implemented only after his death, that paid an indemnity to nobles whose estates had been confiscated during the Revolution (the biens nationaux). The law gave government bonds to those who had lost their lands in exchange for their renunciation of their ownership.This cost the state approximately 988 million francs. In the same month, the Anti-Sacrilege Act was passed. <mask>'s government attempted to re-establish male only primogeniture for families paying over 300 francs in tax, but the measure was voted down in the Chamber of Deputies. That <mask> was not a popular ruler in the mostly-liberal minded urban Paris became apparent in April 1827, when chaos ensued during the king's review of the National Guard in Paris. In retaliation, the National Guard was disbanded but, as its members were not disarmed, it remained a potential threat. After losing his parliamentary majority in a general election in November 1827, <mask> dismissed Prime Minister Villèle on 5 January 1828 and appointed Jean-Baptise de Martignac, a man the king disliked and thought of only as provisional. On 5 August 1829, <mask> dismissed Martignac and appointed Jules de Polignac, who, however, lost his majority in parliament at the end of August, when the Chateaubriand faction defected.To stay in power, Polignac would not recall the Chambers until March 1830. Conquest of Algeria

On 31 January 1830, the Polignac government decided to send a military expedition to Algeria to put an end to the threat the Algerian pirates posed to Mediterranean trade and also increase the government's popularity with a military victory. The reason given for the war was that the Viceroy of Algeria, angry about French failure to pay debts stemming from Napoleon's invasion of Egypt, had struck the French consul with the handle of his fly swat. French troops occupied Algiers on 5 July. July Revolution

The Chambers convened on 2 March 1830, as planned, but <mask>'s opening speech was greeted by negative reactions from many deputies. Some introduced a bill requiring the King's minister to obtain the support of the Chambers. On 18 March, 221 deputies, a majority of 30, voted in favor of the bill.However, the King had already decided to hold general elections, and the chamber was suspended on 19 March. Elections were held on 23 June, but did not produce a majority favorable to the government. On 6 July, the king and his ministers decided to suspend the constitution, as provided for in Article 14 of the Charter in case of an emergency, and on 25 July, from the royal residence in Saint-Cloud, issued four ordinances that censored the press, dissolved the newly elected chamber, altered the electoral system, and called for elections in September. The Ordinances were intended to quell the people of France. However, the ordinances had the opposite effect of angering the French citizens. Journalists gathered in protest at the headquarters of the National daily, founded in January 1830 by Adolphe Thiers, Armand Carrel, and others. When the official government newspaper, Le Moniteur Universel, published the ordinances on Monday, 26 July, Adolphe Thiers published a call to revolt, which was signed by forty-three journalists:
"The legal regime has been interrupted: that of force has begun... Obedience ceases to be a duty!"In the evening, a crowds assembled in the gardens of the Palais-Royal, shouting "Down with the Bourbons!" and "Long live the Charter!". As the police closed off the gardens during the nights, the crowd regrouped in a nearby street, where they shattered streetlamps. The next morning, 27 July, police raided and shut down the newspapers that continued to publish (including Le National). When the protesters, who had re-entered the Palais-Royal gardens, heard of this, they threw stones at the soldiers, prompting them to shoot. By evening, the city was dominated by violence and shops were looted. On 28 July, the rioters began to erect barricades in the streets.Marshal Marmont, who had been called in the day before to remedy the situation, took the offensive against the rioters, but some of his men defected to the rioters, and by afternoon he had to retreat to the Tuileries Palace. The members of the Chamber of Deputies sent a five-man delegation to Marmont, urging him to advise the king to assuage the protesters by revoking the four Ordinances. On Marmont's request, the prime minister applied to the king, but <mask> refused all compromise and dismissed his ministers that afternoon, realizing the precariousness of the situation. That evening, the members of the Chamber assembled at Jacques Laffitte's house and decided that Louis Philippe d'Orléans should take the throne from King <mask>. They printed posters endorsing Louis Philippe and distributed them throughout the city. By the end of the day, the government's authority was trampled. A few minutes after midnight on 31 July, warned by General Gresseau that Parisians were planning to attack the residence, <mask> decided to leave Saint-Cloud and seek refuge in Versailles with his family and the court, with the exception of the Duke of Angoulême, who stayed behind with the troops, and the Duchess of Angoulême, who was taking the waters at Vichy.Meanwhile, in Paris, Louis Philippe assumed the post of Lieutenant General of the Kingdom. The road to Versailles was filled with disorganized troops and deserters. The Marquis de Vérac, governor of the Palace of Versailles, came to meet the king before the royal cortège entered the town, to tell him that the palace was not safe, as the Versailles national guards wearing the revolutionary tricolor were occupying the Place d'Armes. <mask> then gave the order to go to the Trianon. It was five in the morning. Later that day, after the arrival of the Duke of Angoulême from Saint-Cloud with his troops, <mask> ordered a departure for Rambouillet, where they arrived shortly before midnight. On the morning of 1 August, the Duchess of Angoulême, who had rushed from Vichy after learning of events, arrived at Rambouillet.The following day, 2 August, King <mask> abdicated, bypassing his son the Dauphin in favor of his grandson Henry, Duke of Bordeaux, who was not yet ten years old. At first, the Duke of Angoulême (the Dauphin) refused to countersign the document renouncing his rights to the throne of France. According to the Duchess of Maillé, "there was a strong altercation between the father and the son. We could hear their voices in the next room." Finally, after twenty minutes, the Duke of Angoulême reluctantly countersigned the following declaration:

"My cousin, I am too deeply pained by the ills that afflict or could threaten my people, not to seek means of avoiding them. Therefore, I have made the resolution to abdicate the crown in favor of my grandson, the Duke of Bordeaux. The Dauphin, who shares my feelings, also renounces his rights in favor of his nephew.It will thus fall to you, in your capacity as Lieutenant General of the Kingdom, to proclaim the accession of Henri V to the throne. Furthermore, you will take all pertinent measures to regulate the forms of government during the new king's minority. Here, I limit myself to stating these arrangements, as a means of avoiding further evils. You will communicate my intentions to the diplomatic corps, and you will let me know as soon as possible the proclamation by which my grandson will be recognized as king under the name of Henri V."

Louis Philippe ignored the document and on 9 August had himself proclaimed King of the French by the members of the Chamber. Second exile and death

When it became apparent that a mob of 14,000 people was preparing to attack, the royal family left Rambouillet and, on 16 August, embarked for the United Kingdom on packet steamers provided by Louis Philippe. Informed by the British Prime Minister, the Duke of Wellington, that they needed to arrive in Britain as private citizens, all family members adopted pseudonyms; <mask> styled himself "Count of Ponthieu". The Bourbons were greeted coldly by the English, who upon their arrival mockingly waved the newly adopted tri-colour flags at them.<mask> was quickly followed to Britain by his creditors, who had lent him vast sums during his first exile and were yet to be paid back in full. However, the family was able to use money <mask>'s wife had deposited in London. The Bourbons were allowed to reside in Lulworth Castle in Dorset, but quickly moved to Holyrood Palace in Edinburgh, where the Duchess of Berry also lived at Regent Terrace. <mask>' relationship with his daughter-in-law proved uneasy, as the Duchess claimed the regency for her son Henry, whom the abdications of Rambouillet had left the legitimist pretender to the French throne. <mask> at first denied her demands, but in December agreed to support her claim once she had landed in France. In 1831 the Duchess made her way from Britain by way of the Netherlands, Prussia and Austria to her family in Naples. Having gained little support, she arrived in Marseilles in April 1832, made her way to the Vendée, where she tried to instigate an uprising against the new regime, and was imprisoned, much to the embarrassment of her father-in-law.He was further dismayed when after her release the Duchess married the Count of Lucchesi Palli, a minor Neapolitan noble. In response to this morganatic match, <mask> banned her from seeing her children. At the invitation of Emperor Francis I of Austria, the Bourbons moved to Prague in winter 1832/33 and were given lodging at the Hradschin Palace by the Austrian Emperor. In September 1833, Bourbon legitimists gathered in Prague to celebrate the Duke of Bordeaux's thirteenth birthday. They expected grand celebrations, but <mask> merely proclaimed his grandson's majority. On the same day, after much cajoling by Chateaubriand, <mask> agreed to a meeting with his daughter-in-law, which took place in Leoben on 13 October 1833. The children of the Duchess refused to meet her after they learned of her second marriage.<mask> refused the various demands by the Duchess, but after protests from his other daughter-in-law, the Duchess of Angoulême, acquiesced. In the summer of 1834, he again allowed the Duchess of Berry to see her children. Upon the death of Emperor Francis in March 1835, the Bourbons left Prague Castle, as the new Emperor Ferdinand wished to use it for coronation ceremonies. The Bourbons moved initially to Teplitz. Then, as Ferdinand wanted the continued use of Prague Castle, Kirchberg Castle was purchased for them. Moving there was postponed due to an outbreak of cholera in the locality. In the meantime, <mask> left for the warmer climate on Austria's Mediterranean coast in October 1835.Upon his arrival at Görz (Gorizia) in the Kingdom of Illyria, he caught cholera and died on 6 November 1836. The townspeople draped their windows in black to mourn him. <mask> was interred in the Church of the Annunciation of Our Lady, in the Franciscan Kostanjevica Monastery (now in Nova Gorica, Slovenia), where his remains lie in a crypt with those of his family. He is the only King of France to be buried outside of France. A movement advocating for <mask>'s remains to be buried along with other French monarchs in Basilica of St Denis reportedly began a process of repatriation in late 2016, although the current head of the House of Bourbon, Louis Alphonse, Duke of Anjou has stated, in early 2017, that he wishes the remains of his ancestors to remain at the monastery crypt. The couple had four children – two sons and two daughters – but the daughters did not survive childhood. Only the oldest son survived his father.The children were:

 Louis Antoine, Duke of Angoulême (6 August 1775 – 3 June 1844), sometimes called <mask>X. Married first cousin Marie Thérèse of France, no issue. Sophie, Mademoiselle d'Artois (5 August 1776 – 5 December 1783), died in childhood. <mask>, Duke of Berry (24 January 1778 – 13 February 1820), married Marie-Caroline de Bourbon-Sicile, had issue. Marie Thérèse, Mademoiselle d'Angoulême (6 January 1783 – 22 June 1783), died in childhood. In fiction and film

The Count of Artois is portrayed by Al Weaver in Sofia Coppola's motion picture Marie Antoinette. References

Further reading
 Artz, Frederick Binkerd.France Under the Bourbon Restoration, 1814–1830 (1931). online free
 Artz, Frederick B. Reaction and Revolution 1814–1832 (1938), covers Europe. online
 Brown, Bradford C. "France, 1830 Revolution." in by Immanuel Ness, ed., The International Encyclopedia of Revolution and Protest (2009): 1–8. Frederking, Bettina. "'Il ne faut pas être le roi de deux peuples': strategies of national reconciliation in Restoration France."French History 22.4 (2008): 446–468. in English
 Rader, Daniel L. The Journalists and the July Revolution in France: The Role of the Political Press in the Overthrow of the Bourbon Restoration, 1827–1830 (Springer, 2013). Weiner, Margery. The French Exiles, 1789–1815 (Morrow, 1961). Wolf, John B. France 1814–1919: the Rise of a Liberal Democratic Society'' (1940) pp 1–58. Historiography

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Henderson Edmund "<mask>" "Dutch" <mask> (September 28, 1881 – May 28, 1982) was an American football player, coach, and official, musician, composer, bandleader, and superintendent of the El Paso Military Institute. <mask> played college football at Wesleyan University from 1902 to 1905. <mask> then served as the head football coach at Marietta College in 1906 and 1907, at Sewanee in 1908, at the El Paso Military Institute from 1909 to 1912, and at the Texas School of Mines (now known as the University of Texas at El Paso) in 1920, compiling a career record of 22–8–3. He was elected to the College Football Hall of Fame in 1972. Early years
<mask> was born in 1881 in Hoosick Falls, a village in upstate New York. His father was a bandleader, and <mask> began playing with his father's band at age 12. After graduating from high school in 1898, <mask> attended the Michigan Military Academy on a music scholarship.He also played clarinet with the Detroit City Band in 1901. He next received a music scholarship at Wesleyan University in Connecticut and enrolled there in the fall of 1901. He played football at Wesleyan under head coach Howard R. Reiter who has been credited by some with the development of the overhand spiral forward pass. <mask> played halfback and end on Reiter's 1903 team and was the quarterback of the 1904 and 1905 teams. As a senior in 1904, he was selected as an All-New England quarterback. He returned to Wesleyan in the fall of 1905 for post-graduate study in chemistry, and he led the 1905 Wesleyan football team to a 7–2–1 record. <mask> was also a member of the school's track team and glee club.At Wesleyan, he joined Delta Kappa Epsilon Fraternity. <mask> worked in 1906 as a metallurgical chemist for Westinghouse Laboratories in New York City and taught at the Choate School in Connecticut in 1907. Coaching career

Marietta
<mask> was the head coach of the football team at Marietta College in Ohio for the 1906 and 1907 seasons. <mask>'s 1906 Marietta team compiled a 9–1 record, and his 1907 team went 7–2. Coaching at a small school, he made do with only 13 players and no assistant coaches. He later recalled: "I remember my team in Marietta had 13 men. It was rough on them when we had to play two games in two days.My pay there was $400 a year and there were no assistants or scouts to help." The forward pass became legal in 1906, and <mask> was credited with being one of the first coaches to incorporate the new tactic during the 1906 season at Marietta. On November 29, 1906, Marietta's Petey Gilman threw a 52-yard pass that stood as the longest forward pass in college football until 1920. <mask> later described the play: The passer had to stand back five yards and you could only throw flat passes. Throwing down the middle was still illegal. We had a tailback standing 12 yards back with two blockers in front of him. The quarterback took the direct snap from center -- paused briefly -- and then passed back to the tailback.Meanwhile the left end was streaking down the field. The ball was pumpkin-shaped and you had to sling it side arm, but you could get the job done. He recalled the reaction to the play: "When we threw it, the other team was dumbfounded. So were the referees. They were so confused they let it stand. Sewanee
In 1908, <mask> coached the 1908 Sewanee Tigers football team to a 4–1–3 record. Sewanee was one of the major powers in the early years of Southern football, and <mask>'s 1908 team defeated Georgia Tech (coached by John Heisman), played Vanderbilt (coached by Dan McGugin) to a 6–6 tie, and suffered its only loss in a close game with Auburn.At Sewanee, <mask> became friends with Grantland Rice with whom he later composed songs – Rice composing the lyrics and <mask>dam the music. El Paso Military Institute
In 1908, after finishing the football season at Sewanee, <mask> was hired as an instructor at the El Paso Military Institute in El Paso, Texas. He developed the football program at the Institute and coached the team. Though he was in his later 20s, <mask> also played on occasion for the Institute's football team. He played quarterback for the 1909 Institute team that shut out New Mexico, 11-0, in 1909. With respect to his eligibility to participate as a player, he later explained: "There was no NCAA west of the Pecos." In 1910, <mask> became the superintendent of the Institute.<mask> later recalled that he had taken time off from the Institute to pursue Pancho Villa after his 1913-1914 campaign into Ciudad Juárez, across the river from El Paso. When <mask> returned to El Paso, the Institute had been closed, and he was out of work. (In 1914, the Institute ceased operation, and its campus became the Texas School of Mines, later renamed the University of Texas at El Paso.) Texas School of Mines
<mask> returned to coaching in 1920 as the head football coach at the Texas School of Mines. He led the 1920 Miners to a 2-4 record. The season began with losses to Arizona (7-60), New Mexico (0-78), and New Mexico A&M (7-12) and ended with victories over the Base Hospital (28-0) and Aviation Corps (3-0). Music career and later years
<mask> also worked as a musician and composer for many years, beginning as a player in his father's band at age 12.He played with the Military Military Institute band and the Detroit city band in the early 1900s. He played for the Tent City Band in Coronado, California, from 1906 to 1909 and was the director of the El Paso City Band from 1910 to 1917. He organized an orchestra that conducted a world tour from 1923 to 1924 and also organized the El Paso Symphony Orchestra. He also organized and directed an orchestra at the Hotel Statler in Buffalo for two years. He also composed many songs, including songs about football. <mask> also worked officiating football games for 40 years, ending with the 1962 Army-Navy game. In 1972, <mask> was selected for the pioneer gallery in the College Football Hall of Fame.In May 1982, <mask> died at age 100 at the Hoosick Falls Health Center. Head coaching record

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<mask>  (; fl. 602 – 664), born Chen Hui / Chen Yi (), also known as Hiuen Tsang, was a 7th-century Chinese Buddhist monk, scholar, traveller, and translator. He is known for the epoch-making contributions to Chinese Buddhism, the travelogue of his journey to India in 629–645 CE, his efforts to bring over 657 Indian texts to China, and his translations of some of these texts. <mask> was born on 6 April 602 in Chenliu, what is now Kaifeng municipality in Henan province. As a boy, he took to reading religious books, and studying the ideas therein with his father. Like his elder brother, he became a student of Buddhist studies at Jingtu monastery. <mask> was ordained as a śrāmaṇera (novice monk) at the age of thirteen.Due to the political and social unrest caused by the fall of the Sui dynasty, he went to Chengdu in Sichuan, where he was ordained as a bhikṣu (full monk) at the age of twenty. He later travelled throughout China in search of sacred books of Buddhism. At length, he came to Chang'an, then under the peaceful rule of Emperor Taizong of Tang, where Xuanzang developed the desire to visit India. He knew about Faxian's visit to India and, like him, was concerned about the incomplete and misinterpreted nature of the Buddhist texts that had reached China. He was also concerned about the competing Buddhist theories in variant Chinese translations. He sought original untranslated Sanskrit texts from India to help resolve some of these issues. At age 27, he began his seventeen-year overland journey to India.He defied his kingdom's ban on travel abroad, making his way through central Asian cities such as Khotan to India. He visited, among other places, the famed Nalanda monastery in modern day Bihar, India where he studied with the monk, Śīlabhadra. He departed from India with numerous Sanskrit texts on a caravan of twenty packhorses. His return was welcomed by Emperor Taizong in China, who encouraged him to write a travelogue. This Chinese travelogue Dà Táng Xīyù Jì (Great Tang Records on the Western Regions) is a notable source about Xuanzang, and also for scholarship on 7th-century India and Central Asia. His travelogue is a mix of the implausible, the hearsay and a firsthand account. Selections from it are used, and disputed,  as a terminus ante quem of 645 CE for events, names and texts he mentions.His text in turn provided the inspiration for the novel Journey to the West written by Wu Cheng'en during the Ming dynasty, around nine centuries after <mask>'s death. Nomenclature, orthography and etymology

Less common romanizations of "Xuanzang" include Hyun Tsan, Hhuen Kwan, Hiuan Tsang, Hiouen Thsang, Hiuen Tsang, Hiuen Tsiang, Hsien-tsang, Hsyan-tsang, Hsuan Chwang, Huan Chwang, Hsuan Tsiang, Hwen Thsang, Hsüan Chwang, Hhüen Kwān, Xuan Cang, Xuan Zang, Shuen Shang, Yuan Chang, Yuan Chwang, and Yuen Chwang. Hsüan, Hüan, Huan and Chuang are also found. The sound written x in pinyin and hs in Wade–Giles, which represents the s- or sh-like [ɕ] in today's Mandarin, was previously pronounced as the h-like [x] in early Mandarin, which accounts for the archaic transliterations with h.

Another form of his official style was "Yuanzang," written 元奘. It is this form that accounts for such variants as Yuan Chang, Yuan Chwang, and Yuen Chwang. Tang Monk (Tang Seng) is also transliterated /Thang Seng/. Another of <mask>'s standard aliases is Sanzang Fashi (): 法 being a Chinese translation for Sanskrit "Dharma" or Pali/Prakrit Dhamma, the implied meaning being "Buddhism"."Sanzang" is the Chinese term for the Buddhist canon, or Tripiṭaka ("Three Baskets"), and in some English-language fiction and English translations of Journey to the West, Xuanzang is addressed as "Tripitaka." Early life

<mask> was born Chen Hui (or Chen Yi) on 6 April 602 in Chenhe Village, Goushi Town (), Luozhou (near present-day Luoyang, Henan) and died on 5 February 664 in Yuhua Palace (玉華宮, in present-day Tongchuan, Shaanxi). His family was noted for its erudition for generations, and Xuanzang was the youngest of four children. His ancestor was Chen Shi (陳寔, 104-186), a minister of the Eastern Han dynasty. His great-grandfather Chen Qin (陳欽) served as the prefect of Shangdang (上黨; present-day Changzhi, Shanxi) during the Eastern Wei; his grandfather Chen Kang (陳康) was a professor in the Taixue (Imperial Academy) during the Northern Qi. His father Chen Hui (陳惠) served as the magistrate of Jiangling County during the Sui dynasty. According to traditional biographies, Xuanzang displayed a superb intelligence and earnestness, studied with his father, and amazed him by his careful observance of filial piety after one such study about that topic.His elder brother was already a monk in a Buddhist monastery. Inspired, at a young age, Xuanzang expressed interest in becoming a Buddhist monk like his brother. After the death of his father in 611, he lived with his older brother Chén Sù (), later known as Zhǎng jié (), for five years at Jingtu Monastery () in Luoyang, supported by the Sui state. During this time he studied Mahayana as well as various early Buddhist schools. In 618, the Sui Dynasty collapsed and Xuanzang and his brother fled to Chang'an, which had been proclaimed as the capital of the Tang dynasty, and thence southward to Chengdu, Sichuan. Here the two brothers spent two or three years in further study in the monastery of Kong Hui, including the Abhidharma-kośa Śāstra. The abbot Zheng Shanguo allowed Xuanzang to study these advanced subjects though he was young.Taking the monastic name <mask>, he was fully ordained as a monk in 622, at the age of twenty. The myriad contradictions and discrepancies in the Chinese translations at that time prompted <mask> to decide to go to India and study in the cradle of Buddhism. He knew about Faxian's visit to India and, like him, sought original untranslated Sanskrit texts from India to help resolve some of these issues. Pilgrimage

Dates
<mask> started his pilgrimage to India in either 627 or 629 CE, according to two East Asian versions. The 627 CE version is found in Guang hongming ji from Daoxun and is also in Japanese and Korean texts. The 629 CE is found in Chinese and western versions. This confusion, though merely of two years, is of significance to western history.The date when <mask>'s pilgrimage started is not resolved in any of the texts that Xuanzang himself wrote. Further, he did not write his own biography or travelogue, rather he recited it to his fellow monks after his return from India. Three of his immediate collaborators wrote his biography, and thus leaving three versions and with variant details. All three of these versions begin his pilgrimage in 629 CE. Yet, one version by Huili, states that Xuanzang met Yabghu Qaghan, someone who died in 628 CE according to Persian and Turkish records. If this detail in Xuanzang's biography and Persian-Turkish records are true, then Xuanzang must have left before Qaghan's death, or in 627 CE. In other words, some of the details in the surviving versions of Xuanzang biography were invented or a paleographic confusion introduced an error, or the Persian-Turkish records are unreliable.The Japanese version is based on 8th to 10th-century translations of texts that ultimately came from <mask>'s monastery, which unfortunately has added to the confusion. Most sources state that Xuanzang started his pilgrimage in 629 CE. Travel through Central Asia

Kingdom of Agni
In 630 CE, he arrived in the kingdom of Agni (Yanqi, in a place called Turpan). Here he met the king, a Buddhist along with his uncle Jnanachandra and precept Mokshagupta, who tried to persuade him to quit his journey and teach them Buddhist knowledge. He declined and they equipped him further for his travels with letters of introduction and valuables to serve as funds. Xuanzang observed that the country of Agni had more than ten monasteries following the Sarvastivada school of Hinayana Buddhism, with two thousand monks who ate "three kinds of pure meat" with other foods, rather than non-vegetarian food only that would be consistent with Mahayana Buddhist teachings. Therefore, the Buddhists in this country had stagnated in their Buddhist teachings.Kingdom of Kuchi
Moving further westward, Xuanzang met about two thousand Turkish robbers on horses who had looted others. The robbers began fighting with each other on how to fairly divide the loot. After the loot had thus been lost, they dispersed. Xuanzang thereafter reached the country of Kuchi. This country of 1000 li by 600 li, had over one hundred monasteries with five thousand monks following the Sarvastivada school of Hinayana Buddhism, and studying its texts in "original Indian language". The biographies of Xuanzang then describe implausible tales of a dragon race. This region was created by dragons from the waters metamorphosing into horses to mate and create dragon-horses, also into men and mating with women near this region to create dragon-men who ran as fast as the dragon-horses.These were men who would massacre an entire city and leave a deserted place. Baluka and other kingdoms
Further west he passed Aksu before turning northwest to cross the Tian Shan and then Tokmak on its northwest. He met the great Khagan of the Göktürks. After a feast, Xuanzang continued west then southwest to Tashkent, capital of modern Uzbekistan. Xuanzang describes more monasteries, such as the Eastern Cakuri monastery and Ascarya monastery, with Buddha's footprints and Buddha idols. According to Xuanzang's accounts, mystical light emanated from Buddha's footprints on "fast days". In the country of Baluka, the Sarvastivada school of Hinayana Buddhism was in vogue.He crossed the countries of Samarkand, Mimohe, Kaputana, Kusanika, Bukhara, Betik, Horismika and Tukhara. These had cities near rivers or lakes, then vast regions with no inhabitants, little water or grass. He describes warring factions of Turk chieftains in control, with "illness and pestilence" rampant. From here, he crossed a desert, icy valleys and the Pamir range (which link Tian Shan, Karakoram, Kunlun, Hindu Kush and the Himalaya mountain ranges). Here, observed Xuanzang, the wind is cold and "blows with a piercing vehemence" (Li Rongxi translation). Ferocious dragons live here and trouble the travellers particularly those who wear "reddish brown" color clothes. Thereafter, he crossed past a salty sea, one narrow from north to south and long from east to west, he calls the Great Pure Lake.He describes supernatural monsters, fishes and dragons living in this lake. The Xuanzang travelogues then rush through the names of many countries, stating that more details are provided in the return part of his journey, as he crosses into country of Baktra. He adds that the Hinayana Buddhist schools were followed in all these regions. In the capital of the country of Baktra, states Xuanzang, is a monastery with a Buddha's idol decorated with jewels and its halls studded with rare precious substances. The Buddhist monastery also has an image of Vaishravana deity as its guardian. The monastery and the capital attracts repeated raids from the Turk chieftains who seek to loot these precious jewels. This monastery has a large bathing pot that looks dazzlingly brilliant and has a Buddha's tooth relic and Buddha's broom made of "kasa grass".Outside is a vihara built ages ago, and many stupas to honor the arhats (Buddhist saints). Kingdom of Bamiyana
South of Baktra is the country of Kacik, then the Great Snow Mountains with valleys "infested with gangs of brigands" (Li Rongxi translation). Crossing this pass, thereafter is the country of Bamiyana (a part of modern Afghanistan). There, state his travelogue is a colossal statue of standing Buddha, carved from a rock in the mountains, some one hundred and forty feet tall and decorated with gems. This valley has Buddhist monasteries, and also a colossal copper statue of the Buddha, that is over a hundred foot tall. He was told that it was cast in separate parts and then joined up together. To the east of a monastery in the Bamiyana valley was a Reclining Buddha entering Parinirvana that was over one thousand foot long.The people and the king of this valley serve the Buddhist monks, records Xuanzang. Heading east and crossing the Black range, Xuanzang describes the country of Kapishi, where the Mahayana tradition of Buddhism had come in vogue. It had over 100 monasteries with stupas. More than 6000 monks, mostly Mahayana, studied here. Along with these Buddhist monasteries, states his travelogue, there were over ten Deva temples (Hindu) with "heretical believers who go about naked and smear dust over their bodies", translates Li Rongxi. Furthermore, in the same capital region, there is a Hinayana monastery with 300 monks at the northern foothills. The citizens of this country, adds Xuanzang, fondly recall "King Kanishka of Gandhara" (2nd-century CE, Kushan empire).To its east are the "City of Svetavat temple" and the Aruna Mountain known for its frequent avalanches. His travelogue then describes several popular legends about a Naga king. He also describes miraculous events from a Buddhist stupa, such as raging flames bursting out of them leaving behind stream of pearls. The citizens here, states Xuanzang, worship pieces of Buddha's remains that were brought here in more ancient times. He mentions four stupas built in this area by king Ashoka. Travel through India

To Xuanzang, he entered India as he crossed the Black range and entered the country of Lampa. His travelogue presents India in fascicles separate from those for Central Asia.He, however, does not call it India, but the phonetic equivalent of what previously has been variously interpreted as "Tianzhu" or "Shengdu" or "Xiandou". More recent scholarship suggests the closest pronunciation of the 7th-century term in his travelogues would be "Indu". Xuanzang states that India is a vast country over ninety thousand li in circuit, with seventy kingdoms, sea on three sides and snow mountains to its north. It is a land that is rich and moist, cultivation productive, vegetation luxuriant. He adds that it has its own ancient customs, such as measuring its distance as "yojana", equal to forty li, but varying between thirty to sixteen depending on the source. They divide day and night into kala, and substances into various divisions, all the way to a fineness that they call indivisible and emptiness. The country has three seasons: hot, cold, rainy according to

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 some Buddhists; while others say it is four: three months each of spring, summer, monsoon, and autumn.The kingdoms of India have numerous villages and cities. Their towns and cities have square walls, streets are winding and narrow, with shops lined along these roads. Wine is sold in shops on the side streets. Those whose profession is butchering, fishing, executioners, scavengers (castes that kill living beings and deal with products derived from them) are not allowed to live inside the cities. The cities are built from bricks, while homes are either made mostly from bricks or from "wattled bamboo or wood". Cottages are thatched with straw and grass. The residents of India clean their floor and then smear it with a preparation of cow dung, followed by decorating it with flowers, unlike Chinese homes.Their children go to school at age seven, where they begin learning a number of treatises of the five knowledges – first grammar, second technical skills which he states includes arts, mechanics, yin-yang and the calendar, third medicine, fourth being logic, and fifth field of knowledge taught is inner knowledge along with theory of cause and effect. After further similar introduction covering the diverse aspects of the Indian culture he observed, including fashion, hair styles, preference for being barefoot, ritual washing their hands after releasing bodily waste, cleaning teeth by chewing special tree twigs, taking baths before going to their temples, worshipping in their temples, their alphabet that contains forty seven letters, the diversity of languages spoken, how harmonious and elegant they sound when they speak their languages, Xuanzang presents the various kingdoms of India. Xuanzang includes a section on the differences between the Hinayana and Mahayana Buddhist communities. There are eighteen sects in Buddhism, according to Xuanzang. They stand against each other, debate "various viewpoints, as vehemently as crashing waves". Though they share the same goal, they study different subjects and use sharp words to argue. Each Buddhist sect has different set of rules and regulations for their monks.The monks who cannot expound a single text must do the routine monastic duties (cleaning monastery and such). Those who can expound one Buddhist text flawlessly is exempt from such duties. Those who can recite two texts, get better quality rooms. Monks who can expound three Buddhist texts get attendants to serve them, while the few monks who can expound all four are provided with lay servants. Expounders of five texts have elephants for travel, while six texts entitles them to security retinue. Kingdom of Lampa, Nagarahara and Gandhara
Xuanzang describes Lampaka (modern Laghman, near the source of Kabul river) as the territory of north India, one whose circuit is more than 1000 li and where all monasteries studied Mahayana Buddhism. They have tens of Deva temples (Hindu) which heretics (non-Buddhists) frequent.To its southeast is the country of Nagarahara, with many Buddhist monasteries and five Deva temples. The number of monks here, however, are few. The stupa are deserted and in a dilapidated condition. The local Buddhists believe that the Buddha taught here while flying in the air, because were he to walk here, it caused many earthquakes. Nagarahara has a 300 feet high stupa built by Ashoka, with marvellous sculptures. Xuanzang paid homage by circling it. Both Lampaka and Nagarahara countries were independent with their own kings, but they have become a vassal of the Buddhist Kapishi kingdom found near Bamiyana.The monasteries in these kingdoms are splendid, with four corner towers and halls with three tiers. They have strange looking figures at the joints, rafters, eaves and roof beams. The Indians paint the walls, doors and windows with colors and pictures. People prefer to have home that look simple from outside, but is much decorated inside. They construct their homes such a way that they open towards the east. Xuanzang also describes implausible events such as glowing rock footprints of Buddha, dragons, tales of Naga, a stupa in which is preserved the Buddha's eyeball as "large as a crabapple" and that is "brilliant and transparent" throughout, a white stone Buddha idol that worked miracles and "frequently emitted light". The travelogue states that Xuanzang went into a dark cave here where dangerous beings lived, recited Srimaladevi Simhanadasutra, and they became Buddhists.Thereafter they all burnt incense and worshipped the Buddha with flowers. Some five hundred li (~200 kilometer in 7th-century) to the southeast is the country of Gandhara – which some historic Chinese texts phonetically transcribed as Qiantuowei. On its east, it is bordered by the Indus river, and its capital is Purusapura (now Peshawar, Pakistan). This is the land of ancient sages and authors of Indian sastras, and they include Narayanadeva, Asanga, Vasubandhu, Dharmatrata, Monaratha and Parshva. To the southeast of Purusapura city is a 400 feet high stupa built by king Kanishka, one with nearly 2000 feet in diameter and a 25 layer wheel on the top. There is a large monastery near it. Gandhara has numerous holy Buddhist sites, and Xuanzang visited and worshipped all of them.He calls the stupas and the Buddha images in this region as "magnificent" and made with "perfect craftmanship". Kingdom of Udayana, Kashmira
Heading north towards Kashmir, he arrived in the city of Pushkalavati, with many holy Buddhist sites. Xuanzang worshipped at these "great stupas and big monasteries". Thereafter he reached the country of Udayana, through which flowed the Subhavastu river (now called Swat river). It had 1400 monasteries of five early Buddhist schools (of 18 sub-traditions) – Sarvastivada, Mahāsāṃghika, Kasyapiya, Mahisasaka and Dharmagupta. These schools became unpopular, as the later form of Mahayana prospered. According to Xuanzang, these monasteries of early Buddhist schools are desolate and attract few monks.he then reaches the city of Hi-lo and Manglaur. In all these places, he mentions how Buddha lived here in one his previous lives (Jataka legends) and illustrated compassion-strength through his actions. There is a Buddhist temple northeast of Manglaur with the Avalokitesvara Bodhusattva image, one is noted for "its miraculous manifestations". Crossing another 1000 li, he reached Darada valley – the old capital of Udayana, with a 100 feet golden wood statue of Maitreya Boddhisattva. This statue, states his travelogue, was built by an artist who went three times into heaven to see how he looks and then carve the realistic image of him on earth. <mask> arrived in Taxila, after crossing a river with "poisonous dragons and evil animals". There, he visited a major Buddhist monastery of the Sautrantika school.From there, after covering some 2200 li, he passed through the country of Simhapura (Kalabagh), of Urasa (now Hazara), and then into Kashmira. He was received by the king, and numerous monks from the Jayendra monastery. Kashmira is land with a very cold climate and is often calm without any wind. The region has lakes, grows plenty of flowers and fruit, saffron and medicinal herbs. Kashmira has over 100 monasteries and more than 5000 monks. The residents revere four large stupas that were built in ancient times by Ashoka. King Kanishika too built many Buddhist monasteries here.He also had treatises with 960,000 words written on copper plates and had them stored in a newly built great stupa. The Kashmira region has numerous monks well versed with the Tripitaka, states Xuanzang. He stays in Kashmira for two years and studies the treatises with them. Xuanzang describes many events where he is helped by both Buddhists and non-Buddhists. For example, he describes leaving the city of Sakala and Narasimha, then passing with his companions through the Great Palasha forest. They get robbed and are walked towards some dry pond to be killed. A monk and he slip away.They hurry towards a village. Near it, they meet a Brahmin who is tilling his land. They tell him that robbers attacked them and their companions. The Brahmin goes to the village and beats a drum and blows a conch. About 80 men gather, and together they proceed to rescue the companions of Xuanzang. While other rescued companions of his wail about the loss of all their property, Xuanzang reminds them that they should all be happy to be alive and not worry about the loss of property. The villagers help his companions and him by hosting them before the resume their journey.Yet, elsewhere, Xuanzang also recites the implausible tale of meeting a Brahmin who was 700 years old and had two associates, each over a 100 year old, who had mastered all of the Hindu Vedas and the Buddhist Madhyamika sastra. He calls them heretics (non-Buddhists). These heretics help him and his companions get new garments and food. He stayed with this implausibly old Brahmin for a month, and studied the Madhyamika sastra with him. The memorial of Pāṇini
To the northeast of Varsha country, states Xuanzang, there is a lofty mountain with a bluish stone image of Bhimadevi. She is the wife of Mahesvara (Shiva). It is a great site of pilgrimage, where Indians from very far come with prayers.At the foot of this mountain is another temple for Mahesvara where ceremonies are performed by naked heretics who smear ash on their body. About 30 li (about 12 kilometers in 7th-century) southeast from these temples is Salatura, which says Xuanzang was the birthplace of rishi Pāṇini and the author of "Sabda-vidya-sastra". Inspired by Mahesvara, this rishi set out to "make inquiries into the way of learning" (Li Rongxi translation). He thoroughly studied all written and spoken language, words in ancient and his times, then created a treatise of one thousand stanzas. The heretics (Hindus) transmit this text orally from teacher to pupil, and it is this that makes the Brahmins of this city "great scholars of high talent with knowledge of wide scope". They have an image of Pāṇini installed in reverence of him in this city of Salatura. Kingdoms of Takka, Jalamdhara, Sthanesvara, Mathura, Matipura, Kapitha
The country of Takka is south of Kashmira, extending from the Indus river to its west and Vipasha river to its east.They produce abundant quantities of non-sticky rice and wheat, also gold, brass, iron and other metals. They do not believe in Buddhism, and pray in several hundred deva temples. This country has ten Buddhist monasteries left. There were many more before, states Xuanzang. These were destroyed few hundred years ago, during the rule of a king named Mahirakula (Mihirakula). The king did this in anger because when he asked the monasteries in his domain for a Buddhist teacher to teach him Buddhism, the Buddhists did not send to him any learned scholar. Mahirakula cruel deed against the Buddhists triggered the king of Magadha to go to war with him.Mahirakula is defeated, forgiven but returns to power by assassinating the king of Kashmira and Gandhara. <mask> recites the hearsay stories he heard about Mahirakula's continued cruelty and destruction of 1600 stupas and monasteries. <mask> then describes the surviving monasteries in Sagala with hundreds of Buddhist monks, along with its three colossal stupas, each over 200 feet tall, two built by Ashoka. <mask> visited the country of Chinabhukti next, which he states got its name because a region west of the Yellow river was a vassal state of king Kanishka. From there, during Kanisha's reign, peaches and pears plantations were imported into Chinabhukti, north India. Further northeast, he visited a Buddhist monastery of the Sarvastivada school with 300 monks. He describes another colossal stupa that is over 200 feet tall built by Ashoka.Near this, states Xuanzang, are numerous small stupas and large Buddhist caves. Around this monastery in the Himalayan hills are "hundreds and thousands of stupas, built so closely together than their shadows touch one another" (Li Rongxi translation). From there, he visited Jalamdhara. It grows non-sticky rice and cereals, its forest are luxuriant, the region is lush with flowers and fruits. They have 50 monasteries with over 2000 monks studying Mahayana and Hinayana traditions of Buddhism. They also have deva temples where heretics smear their bodies with ashes (Shiva-Hinduism). From Jalambhara, Xuanzang travelled northeast through jagged peaks, deep valleys and dangerous trails into the Himalayan country of Kuluta.It is surrounded by mountains, and has abundant fruits, flowers and trees. It has twenty monasteries and over a thousand Buddhist monks studying mostly Mahayana Buddhism. It has fifteen deva temples frequented by heretics (Hindus). This region has many caves where Buddhist arhats and Hindu rishis live. He then headed south, into the country of Shatadru. Here, writes Xuanzang, people wear "gorgeous, extravagant" clothes, the climate is hot and citizens are honest and friendly by custom. It has ten monasteries, but ruined and with few monks.He visits the country of Pariyatra, where they have plenty of cattle and sheep, as well as a type of rice that they harvest in sixty days after planting. This region has eight ruined monasteries and ten deva temples. The monks study Hinayana Buddhism here. Xuangzang next arrived in the country of Mathura, calling it a part of central India. This region is fertile, people love mangoes, they produce cloth and gold. The climate is hot, the people are genial and good by custom, they advocate learning and virtue, states Xuanzang. This country has over twenty monasteries with over two thousand monks studying Hinayana and Mahayana Buddhism.Many deva temples are also found in this country. He describes the ritual carrying and worship of the Buddha and Buddhist deities in this country with incense and flowers scattered in streets. He visits and praises the Govinda monastery in the Mathura country. Next he visits the country of Sthanesvara, which has wealthy but unkind citizens who show off their wealth. It has three Buddhist monasteries with over seven hundred monks, a lustrous and clean colossal stupa which witnesses "many divine manifestations". It also has well over hundred deva temples and numerous heretics. The country of Shrughna has Ganges river to its east and Yamuna river in the middle of it.These people are like those in Sthanesvara country. They believe in heretical ideas (Hindu) and are honest by nature, states Xuanzang. They cherish learning,

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 arts and crafts, and cultivate wisdom, blessedness. In this country are five Buddhist monasteries, over thousand monks mostly studying Hinayana, and over one hundred deva temples with numerous heretics. East of this region is the Ganges river with dark blue waters and strange creatures living in it, but these creatures do not harm people. The water of Ganges is sweet in taste, and the heretics believe it to contain the "water of blessedness", and that bathing in it causes sins to be expiated. After crossing Ganges, he entered into the country of Matipura.Here, according to Xuanzang, half of the population is Buddhist and the other believe in heterodox religions. The climate is cooler and more temperate, its people are honest and esteem learning. The king is Shudra by caste and worships at the deva temples. The Matipura country has ten monasteries and over eight hundred monks, mostly studying Hinayana. Over fifty deva temples are frequented by the heretics here. Xuanzang describes the sastras composed and under study at the major Buddhist monasteries of Matipura. This region has the city of Mayura, densely populated and with a great deva temple near the Ganges river.The heretics call it the "Gate of the Ganges". People from all five parts of India – east, north, west, south, central – come here crossing long distances on pilgrimage and to bathe at these gates. This place has numerous rest and almshouses, where the "isolated, solitary and needy people get free food and medical service". North of this place is the country of Brahmapura, densely populated with prosperous and rich people. Colder in climate, here people are rude and violent by custom. This region has five Buddhist monasteries and ten deva temples. Southeast of here, states Xuanzang, is the country of Ahicchattra with ten monasteries and a thousand monks belonging to the Sammitiya sect of Hinayana Buddhism.It has five deva temples where heretics smear their bodies with ashes. The country of Vilashana and Kapitha are south and southeast of Ahicchattra. Most people in Vilashana are non-Buddhists, and there are two monasteries here with three hundred Buddhist monks. In Kapitha, there are four monasteries teaching Hinayana Buddhism, and they have over a thousand monks. Along with these Buddhist institution, Kapitha has ten deva temples. Kapitha, states Xuanzang, has a "beautifully constructed monastery with many lofty and spacious buildings adoerned with exquisite carvings" (Li Rongxi translation). It has Buddha statue at the top, Indra statue at left of the entrance and Brahma statue to the right.Kingdoms of Kanyakubja, Ayodhya, Prayaga, Kausambi, Visaka
The country of Kanyākubja, also called Kusumapura, has the Ganges River to its west, with flowery forests of brilliant colors, transparent waters and prosperous people. They are simple and honest by custom, states Xuanzang, with handsome and graceful features. They cherish arts and literature, speak lucidly. Half of the population is Buddhist, half heretics. The Buddhists study both Mahayana and Hinayana teachings. The heretics have over two hundred deva temples. The current king is Harshavardhana, a Hindu of Bais kshatriya caste descent.Three of his ancestors were also kings, and they were all known to the Chinese kings as virtuous. Xuanzang then recites, at length, the story of prince Shiladitya and how he constructed both major monasteries and temples, feeding hundreds of Buddhist monks and hundreds of Hindu Brahmins on festive days. He describes numerous monasteries in the southeast of its capital, along with large Buddhist temple made of stone and brocks, with a thirty feet tall Buddha statue. To the south of this is temple, states Xuanzang, is a Surya temple built from bluestone. Next to the Surya temple is a Mahesvara (Shiva) temple also made from bluestone. Both are profusely carved with sculptures. About 100 li to the southeast of Shiladitya's capital, states Xuanzang, is the Navadevakula city on the eastern bank of Ganges eiver.It is surrounded by flowery wood, has three monasteries with five hundred monks, and a multitiered terraced deva temple that is "exquisitely constructed" (Li Rongxi translation). About 600 li to the southeast is the country of Ayodhya. It grows abundant amounts of cereals, is blessed with fruits and flowers. People are benign and dedicate themselves to arts and crafts. Ayodhya has over a hundred monasteries and three thousand monks studying Hinayana and Mahayana Buddhism. Its capital has ten deva temples. This is the country where some of the key sastras of the Sautrantika school of Buddhism were composed.A few hundred li east of Ayodhya is the country of Ayamukha. Here too, states Xuanzang, people are honest and simple. They have five monasteries with over one thousand monks, mostly studying Hinayana. Near them are ten deva temples. About 700 li southeast is the country of Prayaga, on the banks of Yamuna river. It has luxuriant fruit trees and cereal crops, its people are kind and helpful. Most of them believe in heretical religions, and Prayaga has several hundreds of deva temples.At the south of this great city here is a forest full of champaka flowers with a 100 foot ancient stupa with collapsed foundation, originally built by Ashoka. The city has a great temple with decorated buildings. At the east of this great city two rivers meet forming a dune that is over ten li wide, and it is this place that wealthy people and kings such as Shaliditya come on pilgrimage from ancient times and give alms. It is called the Grand Place of Almsgiving. Numerous people gather here and bathe at the confluence of two rivers, some drown themselves, believing that this washes away their sins and that it will give them a better rebirth. Five hundred li from Prayaga is the country of Kausambi. It produces abundant quantities of non-sticky rice and sugarcane.The citizens are bold, furious and dedicated to good deeds by custom. It has ten deserted and dilapidated Buddhist monasteries, attended by about three hundred monks. The country has fifty deva temples and numerous non-Buddhists. In the capital, within the palace is a Buddhist temple with a Buddha statue made from sandalwood. This Buddha image "emits divine light" sometimes, states Xuanzang. He adds that Kausambi is the place that Buddhists text predict is where the Buddha Dharma will come to an end in a distant future, therefore anyone who comes to this place feels sad and "sheds tears" (Li Rongxi translation). He headed northeast, crossed Ganges river again, and this came to the country of Vishaka.He calls its people sincere and honest by custom, fond of learning. It has twenty monasteries and three thousand monks studying Hinayana Buddhism. Vishaka has numerous non-Buddhists and over fifty deva temples. Kingdoms of Sravasti Kushinagara, Baranasi, Nepala
In Fascicle 6 of the travelogue manuscript, <mask> focuses on some of the holiest sites in Buddhism. He begins with Shravasti (now northeast Uttar Pradesh), describing it to be a country of over six thousand li in circuit. The capital city is desolate, states Xuanzang, though some residents still live here. There are over hundred monasteries in its capital city, many dilapidated, where monks study Hinayana Buddhism.The country has hundred deva temples. He saw the decaying remains of Prasenajit's palace, then to its east the Great Dhamma Hall stupa, another stupa and a temple for the maternal aunt of the Buddha. Next to these, states Xuanzang, is the great stupa of Angulimala. About five li (~2 kilometers in 7th century) south of the city is the Jetavana garden with two 70 feet high pillars standing, but the monastery there is in ruins. One pillar has a wheel carved at its top, the other a bull. Xuanzang saw all the monuments associated with the Sravasti legends with the Buddha, though many of these were in dilapidated condition. He also a Buddhist temple 60 feet high with a seated Buddha image, and a deva temple about the same size as the Buddha temple, both in good condition.Over sixty li to the northwest of Sravasti capital, he saw a series of stupas built by Ashoka for Kasyapa Buddha, one who lived for "twenty thousand" years, states Xuanzang. From Sravasti, Xuanzang travelled southeast to the country of Kapilavastu. This country has no ruler, he states, and every city has its own lord. Well over a thousand monasteries were in this region, but most are dilapidated. Some three thousand monks continue to study Hinayana Buddhism in many of these monasteries. This country has two deva temples. He also describes a Buddhist temple with painting of a prince riding on a white horse, as well many Buddhist monuments and legends about the Buddha's early life in this region, as well as those of the Sakya clan.After Kapilavastu, he went eastward to the country of Ramagrama (Rama). The region is sparsely populated, the towns and villages in a dilapidated condition. He mentions a stupa where a snake-dragon comes out of the pond to circumambulate it, as well as elephants pick flowers and come to scatter on this stupa, according to Xuanzang. There is a monastery near this special stupa, where monks study Hinayana. Some hundred li to the east is another colossal stupa in good condition, one built by Ashoka. Past this forest is the country of Kushinagara, where towns and villages are deserted and in a dilapidated condition. He describes a large brick temple with reclining Buddha.He describes many monuments and sites he was able to see where numerous legends of the Buddha played out, including the site where he was creamted. In Fascicle 7, Xuanzang describes five countries. He starts with Baranasi (now Varanasi), stating the country has Ganges river to its west. The city is densely populated, with tightly packed homes in its lanes. The people are "enormously wealthy", mild and courteous by nature. Few here believe in Buddhism, most are heretics (Hindus). The country has over thirty Buddhist monasteries with three thousand monks studying Hinayana.There are over one hundred deva temples, most dedicated to Mahesvara (Shiva). Some of these heretic followers go naked and smear their bodies with ash. On the west bank of Varana river near Baranasi, is a great stupa that is 100 feet tall and was built by Ashoka. Before it is a standing green-stone pillar polished as smooth as a mirror, states Xuanzang. He describes many more stupas, pillars and monasteries in Baranasi country. After Baranasi, he visits the country of Garjanapati, where he finds the Aviddhakarna monastery that is "very exquisitely" carved with decorative sculptures. It is lush with flowers, with reflections in the pond nearby.From there he heads north of Ganges and visits a large Narayana temple (Vishnu). It has storied pavilions and terraces, the numerous deva statues are "carved from stone with the most exquisite craftsmanship". About thirty li to the east of this Narayana temple is a Ashoka built stupa, with a twenty feet high pillar and lion image on its top. From there he walked to Vaishali, where says Xuanzang, people are honest and simple by custom. They study both orthodox Buddhist and heterodox non-Buddhist doctrines. The country of Vaishali has hundreds of monasteries, but only a few have monks and are in good condition. He describes the Svetapura monastery with lofty buildings and magnificent pavilions.After Vaishali, he headed north and reached the country of Vriji. This country mostly venerates the non-Buddhist deva temples and doctrines, states Xuanzang. It has over ten monasteries with less than a thousand Buddhist monks. He then travelled to the country of Nepala, near the Snow Mountains. It has many flowers and fruits, yaks and two-headed birds. The people here, says Xuanzang, are rude and disparaging by nature, but skilled in craftsmanship. Their Buddhist monasteries and deva temples touch each other, and people simultaneously believe in Buddhist and non-Buddhist doctrines.The country has two thousand monks who study Hinayana and Mahayana teachings. Kingdoms of Magadha, Iranaparvata, Champa, Kajangala, Kamarupa
In Fascicle 8 of the travelogue, Xuanzang begins with the country of Magadha. The country and its capital is sparsely populated. A fertile land, it produces a fragrant form of rice with extraordinary lustre. It regularly floods during the monsoon season, and during these months one can use a boat to travel. People are honest and simple here, and they revere Buddhism. Magadha has fifty monasteries and over ten thousand monks.It also has tens of deva' temples. According to Xuanzang, there is city south of river Ganges in Magadha. It is very ancient. When human life was "innumerable years" long, it was called Kusumapura. One can see the very ancient foundations of Kusumapura. Later, when human life span reduced to "several thousand years", its name was changed to Pataliputra. Towards the north of his royal city is a huge standing pillar of Ashoka.There once were many monasteries, deva temples and stupas here, but several hundred such Buddhist and non-Buddhist monuments are in dilapidated and ruined condition, states Xuanzang. He then describes several legends associated with Ashoka, along with several stupas and monasteries he found in good condition. For example, he describes the Tiladhaka monastery about 300 li southeast of the Magadha capital. It has four courts, lofty terraces, multi-storied pavilions where thousands of monks continue to study Mahayana Buddhism. Within this monastery complex, states Xuanzang, there are three temples, the center one with a thirty foot tall Buddha idol, another has a statue of Tara Bodhisattva, the third has Avalokitesvara Bodhisattva statue. He visits Gaya and the Bodhi tree. Near the tree, he states there is the Mahabodhi monastery with many buildings  and courtyards.Inside these buildings are "most wonderful, and exquisitely done decorative paintings", states Xuanzang. It is painted in gold, silver, pinkish blue, lustrous white and semitransparent pigments, with the Buddha's ornaments in the panel embedded with gems and jewels. After crossing the Maha river, visiting many stupas, monasteries, rishi Vyasa hill, Vipula hill, Pippala Cave, Bamboo temple and other monuments, Xuanzang arrived in Rajagriha city (Rajgir) and Nalanda monastery. He stayed and studied at Nalanda. At Nalanda, he was in the company of several thousand monks. <mask> studied logic, grammar, Sanskrit, and the Yogacara school of Buddhism during his

masks: Xuanzang Xuanzang


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 time at Nalanda with Silabhadra. He describes Nalanda as a place with "azure pool winds around the monasteries, adorned with the full-blown cups of the blue lotus; the dazzling red flowers of the lovely kanaka hang here and there, and outside groves of mango trees offer the inhabitants their dense and protective shade" (translation of Rene Grousset).According to Grousset, the founders of Mahayana idealism, Asanga and Vasubandhu trained Dignaga, who trained Dharmapala and whose student was Silabhadra. Thus Xuanzang had reached his teacher Silabhadra, who made available to Xuanzang and through him to the Sino-Japanese world the entire heritage of Buddhist Mahayana thought, and the Cheng Weishi Lun, Xuanzang's great philosophical treatise, is none other than the Summa of this doctrine, "the fruit of seven centuries of Indian Buddhist thought." From Nalanda, Xuanzang travelled through several kingdoms, including Iranaparvata, Champa, from there to Pundravardhana and Sylhet (in present-day Bangladesh. There Xuanzang found 20 monasteries with over 3,000 monks studying both the Hinayana and the Mahayana. One of them was the Vāśibhã Monastery, where he found over 700 Mahayana monks from all over East India.Li (1996), pp. 298-299 He visited Kamarupa (Assam and northeastern India), Samatata, Tamralipti, Kalinga and other regions, which Xuanzang calls as "domain of east India". Kingdoms of Kalinga, Andhra, Chola, Dravida and Malakuta

Xuanzang turned southward and travelled towards Andhradesa to visit the Viharas at Amaravati and Nagarjunakonda.He stayed at Amaravati and studied the 'Abhidhammapitakam' texts. He observed that there were many Viharas at Amaravati and some of them were deserted. He later proceeded to Kanchi, the imperial capital of Pallavas, and a strong center of Buddhism. He continued traveling to Nasik, Ajanta, Malwa; from there he went to Multan and Pravata before returning to Nalanda again. Kingdoms of Konkanapura, Maharashtra, Malawa, Valabhi, Gurjara, Ujjayani, Sindhu, Langala, Avanda, Varnu

Xuanzang was welcomed to Kannauj at the request of the king Harshavardhana, who was an ally of Kumar Bhaskar Varman, to attend a great Buddhist Assembly there which was attended by both of the kings as well as several other kings from neighboring kingdoms, Buddhist monks, Brahmans, and Jains. King Harsha invited Xuanjang to Kumbh Mela in Prayag where he witnessed king Harsha's generous distribution of gifts to the poor. After visiting Prayag he returned to Kannauj where he was given a grand farewell by king Harsha.Travelling through the Khyber Pass of the Hindu Kush, Xuanzang passed through Kashgar, Khotan, and Dunhuang on his way back to China. He arrived in the capital, Chang'an, on the seventh day of the first month of 645, 16 years after he left Chinese territory, and a great procession celebrated his return. Return journey Kingdoms of Jaguda, Andarab, Alini, Rahu, Krisma, Himatala, Badakshan, Sikni, Cukuka, Gostana

Other sites

Return to China
On his return to China in 645 CE, Xuanzang was greeted with much honor but he refused all high civil appointments offered by the still-reigning emperor, Emperor Taizong of Tang. Instead, he retired to a monastery and devoted his energy to translating Buddhist texts until his death in 664 CE. According to his biography, he returned with "over six hundred Mahayana and Hinayana texts, seven statues of the Buddha and more than a hundred sarira relics." In celebration of Xuanzang's extraordinary achievement in translating the Buddhist texts, Emperor Gaozong of Tang ordered renowned Tang calligrapher Chu Suiliang (褚遂良) and inscriber Wan Wenshao (萬文韶) to install two stele stones, collectively known as The Emperor's Preface to the Sacred Teachings (雁塔聖教序), at the Giant Wild Goose Pagoda. Chinese Buddhism (influence)

During Xuanzang's travels, he studied with many famous Buddhist masters, especially at the famous center of Buddhist learning at Nalanda.When he returned, he brought with him some 657 Sanskrit texts. With the emperor's support, he set up a large translation bureau in Chang'an (present-day Xi'an), drawing students and collaborators from all over East Asia. He is credited with the translation of some 1,330 fascicles of scriptures into Chinese. His strongest personal interest in Buddhism was in the field of Yogācāra (瑜伽行派), or Consciousness-only (唯識). His 7th-century scholarship on Yogacara has a major influence on Chinese Buddhism, and then on East Asian Buddhism. The force of his own study, translation, and commentary of the texts of these traditions initiated the development of the Faxiang school (法相宗) in East Asia. Although the school itself did not thrive for a long time, its theories regarding perception, consciousness, Karma, rebirth, etc.found their way into the doctrines of other more successful schools. <mask>'s closest and most eminent student was Kuiji (窺基) who became recognized as the first patriarch of the Faxiang school. <mask>'s logic, as described by Kuiji, was often misunderstood by scholars of Chinese Buddhism because they lacked the necessary background in Indian logic. Another important disciple was the Korean monk Woncheuk. <mask> was known for his extensive but careful translations of Indian Buddhist texts to Chinese, which have enabled subsequent recoveries of lost Indian Buddhist texts from the translated Chinese copies. He is credited with writing or compiling the Cheng Weishi Lun as a commentary on these texts. His translation of the Heart Sutra became and remains an important milestone in all East Asian Buddhist sects.The Perfection of Wisdom Sutra
<mask> returned to China with three copies of the Mahaprajnaparamita Sutra. <mask>, with a team of disciple translators, commenced translating the voluminous work in 660 CE, using all three versions to ensure the integrity of the source documentation. <mask> was being encouraged by a number of his disciple translators to render an abridged version. After a suite of dreams quickened his decision, Xuanzang determined to render an unabridged, complete volume, faithful to the original of 600 chapters. Autobiography and biography
In 646, under the Emperor's request, <mask> completed his book Great Tang Records on the Western Regions (大唐西域記), which has become one of the primary sources for the study of medieval Central Asia and India. This book was first translated into French by the Sinologist Stanislas Julien in 1857. There was also a biography of Xuanzang written by the monk Huili (慧立).Both books were first translated into English by Samuel Beal, in 1884 and 1911 respectively.Beal 1911 An English translation with copious notes by Thomas Watters was edited by T.W. Rhys Davids and S.W. Bushell, and published posthumously in London in 1905. Legacy

<mask>'s work, the Great Tang Records on the Western Regions, is the longest and most detailed account of the countries of Central and South Asia that has been bestowed upon posterity by a Chinese Buddhist pilgrim. While his main purpose was to obtain Buddhist books and to receive instruction on Buddhism while in India, he ended up doing much more. He has preserved the records of the political and social aspects of the lands he visited. His record of the places visited by him in Bengal — mainly Raktamrittika near Karnasuvarna, Pundranagara and its environs, Samatata, Tamralipti and Harikela— have been very helpful in the recording of the archaeological history of Bengal.His account has also shed welcome light on the history of 7th century Bengal, especially the Gauda kingdom under Shashanka, although at times he can be quite partisan. Xuanzang obtained and translated 657 Sanskrit Buddhist works. He received the best education on Buddhism he could find throughout India. Much of this activity is detailed in the companion volume to Xiyu Ji, the Biography of Xuanzang written by Huili, entitled the Life of <mask>. His version of the Heart Sutra is the basis for all Chinese commentaries on the sutra, and recitations throughout China, Korea, and Japan. His style was, by Chinese standards, cumbersome and overly literal, and marked by scholarly innovations in terminology; usually, where another version by the earlier translator Kumārajīva exists, Kumārajīva's is more popular. In fiction

<mask>'s journey along the Silk Road, and the legends that grew up around it, inspired the Ming novel Journey to the West, one of the great classics of Chinese literature.The fictional counterpart Tang Sanzang is the reincarnation of the Golden Cicada, a disciple of Gautama Buddha, and is protected on his journey by three powerful disciples. One of them, the monkey, was a popular favorite and profoundly influenced Chinese culture and contemporary Japanese manga and anime (including the popular Dragon Ball and Saiyuki series), and became well known in the West by Arthur Waley's translation and later the cult TV series Monkey. In the Yuan Dynasty, there was also a play by Wu Changling (吳昌齡) about Xuanzang obtaining scriptures. The movie Da Tang Xuan Zang was released in 2016 as an official Chinese and Indian production. It was offered as candidate for Best Foreign Language Film at the 89th Academy Awards due to its amazing camera work, but ultimately was not nominated. Relics
A skull relic purported to be that of Xuanzang was held in the Temple of Great Compassion, Tianjin until 1956 when it was taken to Nalanda - allegedly by the Dalai Lama - and presented to India. The relic was in the Patna Museum for a long time but was moved to a newly built memorial hall in Nalanda in 2007.The Wenshu Monastery in Chengdu, Sichuan province also claims to have part of <mask>'s skull. Part of <mask>'s remains were taken from Nanjing by soldiers of the Imperial Japanese Army in 1942, and are now enshrined at Yakushi-ji in Nara, Japan. Works

  Volume 2. Reprint. Hesperides Press, 1996. .
 Beal, Samuel (1884). Si-Yu-Ki: Buddhist Records of the Western World, by Hiuen Tsiang. 2 vols.Translated by Samuel Beal. London. 1884. Reprint: Delhi. Oriental Books Reprint Corporation. 1969. Vol.1, Vol. 2
 Julien, Stanislas, (1857/1858). Mémoires sur les contrées occidentales, L'Imprimerie impériale, Paris. Vol.1 Vol.2
 Li, Rongxi (translator) (1995). The Great Tang Dynasty Record of the Western Regions. Numata Center for Buddhist Translation and Research. Berkeley, California.Gallery

See also

 Cheng Weishi Lun Great Tang Records on the Western Regions Giant Wild Goose Pagoda
 Silk Road transmission of Buddhism
 Buddhist Hybrid Sanskrit
 Chinese Translation Theory
 Chinese exploration
 Faxian
 Song Yun
 Yijing
 Hyecho
 Xuanzang Temple, Taiwan
 A Record of Buddhist Practices Sent Home from the Southern Sea Notes

 References

 Works cited

 Beal, Samuel, trans. (1911). The Life of Hiuen-Tsiang. Translated from the Chinese of Shaman (monk) Hwui Li. London. 1911. Reprint Munshiram Manoharlal, New Delhi.1973. (a dated, abridged translation)
 Bernstein, Richard (2001). Ultimate Journey: Retracing the Path of an Ancient Buddhist Monk (Xuanzang) who crossed Asia in Search of Enlightenment. Alfred A. Knopf, New York. .
 Christie, Anthony (1968). Chinese Mythology. Feltham, Middlesex: Hamlyn Publishing. .
 Gordon, Stewart. When Asia was the World:  Traveling Merchants, Scholars, Warriors, and Monks who created the "Riches of the East"  Da Capo Press, Perseus Books, 2008.  .
 Julien, Stanislas (1853).Histoire de la vie de Hiouen-Thsang, par Hui Li et Yen-Tsung, Paris. (a more recent, abridged translation)
 Li, Rongxi, trans. (1995). A Biography of the Tripiṭaka Master of the Great Ci'en Monastery of the Great Tang Dynasty. Numata Center for Buddhist Translation and Research. Berkeley, California. (a recent, full translation)
 Nattier, Jan. "The Heart Sutra: A Chinese Apocryphal Text?".Journal of the International Association of Buddhist Studies Vol. 15 (2), p. 153-223. (1992) PDF
 Saran, Mishi (2005). Chasing the Monk's Shadow: A Journey in the Footsteps of Xuanzang. Penguin Books. Sun Shuyun (2003). Ten Thousand Miles Without a Cloud (retracing Xuanzang's journeys).Harper Perennial. Waley, Arthur (1952). The Real Tripitaka, and Other Pieces. London: G. Allen and Unwin. Watters, Thomas (1904–05). On Yuan Chwang's Travels in India. London, Royal Asiatic Society.Reprint, Delhi, Munshiram Manoharlal, 1973. Wriggins, Sally Hovey. <mask>: A Buddhist Pilgrim on the Silk Road. Westview Press, 1996. Revised and updated as The Silk Road Journey With <mask>. Westview Press, 2003. .
 Wriggins, Sally Hovey (2004). The Silk Road Journey with <mask>.Boulder, Colorado: Westview Press. .
 Yu, Anthony C. (ed. and trans.) (1980 [1977]). The Journey to the West. Chicago and London: The University of Chicago Press. (fiction)

 Further reading
 Brose, Benjamin (2021). Xuanzang: China's Legendary Pilgrim and Translator.Boulder: Shambhala Publications
 Bhat, R. B. & Wu, C. (2014). Xuan Zhang's mission to the West with Monkey King. New Delhi: Aditya Prakashan, 2014. Sen, T. (2006). The Travel Records of Chinese Pilgrims Faxian, Xuanzang, and Yijing, Education About Asia 11 (3), 24-33
 Weerawardane, Prasani (2009). Journey to the West: Dusty Roads, Stormy Seas, and Transcendence, biblioasia 5 (2), 14-18

Jain, Sandhya & Jain, Meenakshi (2011).The India they saw: Foreign accounts. New Delhi: Ocean Books. External links

 Hiuen Tsang A Poem on Xuanzang in Asia Literary Review by Indian poet-diplomat Abhay K.
 A Tour of Hiuen Tsang Museum Nalanda A Video Tour of Xuanzang Museum Nalanda
 Xuanzang Memorial, Nava Nalanda Mahavihara on Google Cultural Institute
 Details of <mask>'s life and works Internet Encyclopedia of Philosophy
 History of San Zang A narration of Xuan Zang's journey to India. Chinese text of The Life of Hiuen-Tsiang'', by Shaman (monk) Hwui Li (Hui Li) (沙门慧立)
 Verses Delineating the Eight Consciousnesses by Tripitaka Master <mask> of the Tang Dynasty, translation, and explanation by Ronald Epstein (1986)

602 births
664 deaths
7th-century Buddhist monks
Tang dynasty translators
Chinese scholars of Buddhism
Buddhist translators
Chinese explorers
Historiography of India
Journey to the West
History of Khyber Pakhtunkhwa
Sui dynasty Buddhists
Tang dynasty Buddhist monks
Explorers of Central Asia
Explorers of India
Translators from Sanskrit
Translators to Chinese
Pilgrimage accounts
Chinese travel writers
Writers from Luoyang
Yogacara
Emperor Taizong of Tang
Sanskrit scholars
7th-century Chinese translators
Explorers of Asia
History of Pakistan
Explorers of

masks: Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang Xuanzang


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<mask> (born November 1961 in Folkestone, Kent, England) is a writer, actress and singer best known for her 22 romantic novels for Harlequin which have been published in over 130 countries, selling millions of copies worldwide. She has also written for television, newspapers and the screen as well as appearing in films; most notably the multi-award-winning Texan movie Artois the Goat (2009) and a supporting role with Academy Award-winning American actor Jack Palance in Treasure Island (1999). <mask> wrote her first book, Too Hot To Handle at 18, and became one of the youngest romantic novelists in history when it was published in 1982. Biography

Personal life
 <mask> was born in November 1961 at Folkestone, Kent, England. The daughter of <mask> (best-selling novelist Charlotte Lamb) and classical biographer, ex-Times journalist <mask>, she has two sisters; poet and novelist <mask> and artist and singer/songwriter <mask> known as Miss Spooky Mooky, and two brothers <mask> and <mask>; both musicians and singer/songwriters. <mask> suffered epilepsy in her teens and had to leave Wanstead High School, London with a handful of O levels at sixteen. Subsequently, educated at home by her parents, who owned a private library of over 50,000 books, she moved to the Isle of Man with them in 1978 and, in 1980, began training to write at her mother's side.Holland has travelled extensively, writing and researching in 56 countries and 5 continents,((cn)) many of which feature in her books. She has lived in 8 countries: England, Scotland, the Isle of Man, Hong Kong, Australia, Holland, France and the United States (Texas and San Francisco). <mask> currently lives in Scotland and works in Edinburgh. Writing career

Because of the speed of her writing and the success of her books, <mask> was nicknamed Mouton Cadet, a wordplay on Lamb's Daughter, by publishing brothers Alan Boon and John Boon, who then ran Mills & Boon. This industry nickname was later reported in the non-fiction book The Merchants of Venus: Inside Harlequin and the Empire of Romance by Paul Grescoe (1998). <mask> was living in San Angelo, Texas in April 2008 when the FLDS Mormon-splinter sect case shot to international prominence and, as a contributing journalist, wrote about it for the San Angelo Standard-Times sparking a news debate as well as giving interviews to Texan news agencies including San Angelo Live. In late 2008, <mask> moved to London, England, where she worked as publication director for EMP Media's national celebrity magazine empire At Home Magazine for three years.In June 2011, she was appointed editor-in-chief of Victory House Publishing's La Creme Magazine. <mask> is the subject of controversial blogs such as Wise Old Tom Kelly's Blog and <mask>'s Life Story - A Lawman's View

Influences
<mask> is also an actress and singer and many of her books reflect this. The heroines of Bluebeard's Bride (1985), Adult Love (1991) and Desert Destiny (1991) are all singers and the books have music business backgrounds. The Devil's Mistress (1982), Forbidden Passion (1991) and Blue Fire (1994) are all set in the film industry with both movie star heroes and heroines. The hero of Too Hot To Handle (1982) is a pop star; the hero of Red Hot Lover (1998) is a movie star. Screen writing career
In 1995, <mask> studied screen writing with Robert McKee in London and was invited to write a 6-minute teleplay for Island of Dreams, part of the Granada Television series, Being There. Island of Dreams was nominated for Best Documentary of 1996 by the RTS (Royal Television Society) (Northern) and sold to over 13 countries.In 1999, <mask> wrote a film screenplay, Abuse of a Dominant Position for Iron Pictures, Manchester Ltd.

Acting career

At 20, <mask> enrolled at the London East 15 Acting School and embarked on an acting career which has included film, television and theatre. She performed Shakespeare for BBC 2's Bard on the Box series (1994) and won the supporting actress role opposite Hollywood superstar Jack Palance in Treasure Island directed by Peter Rowe; also starring Patrick Bergin and Kevin Zegers. Her Equity registered stage name is Abigail Rhode (Abby Rhode). She has appeared in a number of films through the Isle of Man Film Commission. In 2008, <mask> played French author Eva Verrane in the award-winning film Artois The Goat, which she also narrated; it was directed by Cliff and Kyle Bogart and shot in Austin, Texas for the 2009 Sundance Film Festival with the world premiere at the SXSW Film Festival 2009 at Austin, Texas. Artois the Goat gained a string of nominations and awards at international film festivals in 2009–10. <mask> appeared as Audrey in the Summer 2013 production of Shakespeare's As You Like It in Hampstead, London and is appearing in the autumn 2013 season of Chekhov plays including The Bear, The Proposal and The Cherry Orchard.<mask> has also written theatre reviews, most recently for the opening week of Stephen Ward the Musical, music by Andrew Lloyd Webber, lyrics by Don Black and Christopher Hampton. Music career
<mask> is also a professional singer with over 20 years experience. She has performed blues, jazz and pop all over London and the Isle of Man. She has been singing modern and classical music with St James's Choir London since 2009. Television career
<mask> has been the subject of three television documentaries. In 1982, BBC1's Nationwide made a 10-minute programme about her: – Young Writer at Drama School. In 1993, BBC 2 filmed <mask> and Charlotte Lamb for the 50-minute documentary Paradise Road directed by Phillipa Lowthorpe.In 1996, a 30-minute documentary was made about <mask> and Charlotte Lamb; Island of Dreams, Granada Television.

masks:
Sarah Holland
Holland
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Sheila Coates Holland
Richard Holland
Jane Holland
Charlotte Holland
Michael Holland
David Holland
Holland
Holland
Holland
Holland
Holland
Holland
Sarah Holland
Holland
Holland
Holland
Holland
Holland
Holland
Sarah
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Sarah Holland
Sarah Holland


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<mask> (August 22, 1939 – August 30, 2019) was an American actress. She began her career as a dancer on Broadway, making her debut in the musical Take Me Along in 1959. She is best remembered for her role as Rhoda Morgenstern on The Mary Tyler Moore Show (1970–1977) and its spin-off Rhoda (1974–1978). For her work on Mary Tyler Moore, she thrice received the Primetime Emmy Award for Outstanding Supporting Actress in a Comedy Series, and later received the award for Outstanding Lead Actress in a Comedy Series for Rhoda. From 1986 to 1987, she appeared as <mask> on the sitcom Valerie. Her film appearances include roles in Freebie and the Bean (1974) and Chapter Two (1979), both of which garnered her Golden Globe Award nominations. She returned to stage work in her later career, appearing in several Broadway productions.In 2010, she was nominated for the Tony Award for Best Actress in a Play for her performance as Tallulah Bankhead in the play Looped. Early life
<mask> was born on August 22, 1939, in Suffern, New York, the daughter of Iva Mildred (née McConnell) and Howard Donald <mask>. Her father was a lighting salesman; her mother was born (and raised) in Dalmeny, Saskatchewan, before becoming a teacher and later training as a nurse. Her parents married in Alberta before her mother immigrated to the United States. <mask> was the middle child of three, between her sister Leanne and her brother Merrill, who later took the name "Don"). After her parents' divorce in 1957, she also had a half-sister, Virginia, from her father's second marriage to Angela Posillico (1933–1996). She stated that her parents were expecting a boy; after her arrival, her first and middle names were derived from that year's women's doubles tennis champions, <mask> and Kay Stammers.She was of French, English, Irish, Scottish, and Welsh ancestry. <mask> based her character Rhoda Morgenstern on her Italian stepmother and Penny Ann Green (née Joanna Greenberg), with whom she danced in the Broadway musical Wildcat. She was raised Catholic, although at an early age she "quit" the church. Her family moved every two years due to her father's work. <mask> attended schools in South Orange, New Jersey; Pasadena, California; Monroe, Michigan; Ashland, Oregon; and Jersey City, New Jersey. When her family returned to Oregon, she stayed in the New York City area to study ballet. She attended Lincoln High School in Jersey City, New Jersey before graduating from the private Young Professionals School on West 56th Street, where classmates included Sal Mineo, Tuesday Weld, and Carol Lynley.Career

Broadway dancer and improv
<mask> began her show business career as a dancer and chorus girl on Broadway, and went on to perform in several Broadway shows, some choreographed by Michael Kidd, including Wildcat (starring Lucille Ball), Take Me Along (starring Jackie Gleason), and Subways Are for Sleeping. She was also cast in the musical Destry Rides Again, but was forced to leave rehearsals due to illness. She returned to Broadway in February 2010, playing Tallulah Bankhead in Matthew Lombardo's Looped at the Lyceum Theatre. <mask> had a bit part in the film version of Li'l Abner (1959), playing a Yokumberry Tonic wife. She broke into television on an episode of the soap opera The Doctors ("Zip Guns can Kill"), and was an extra in Love with the Proper Stranger. She was in the ensemble cast of Paul Sills' Story Theatre and toured with Second City along with then-husband Richard Schaal, Linda Lavin, and others, later appearing in sketches on Playboy After Dark. She performed several characters in a comedy LP record, When You're in Love the Whole World is Jewish, which included the popular novelty single, The Ballad of Irving, a recitation by TV announcer Frank Gallop.<mask> and Schaal moved to Los Angeles in 1968, and co-wrote an episode of Love, American Style. Television

While doing theater in Los Angeles in 1970, <mask> was spotted by casting agent Ethel Winant, who called her in to audition for the role of Rhoda Morgenstern on The Mary Tyler Moore Show. She co-starred there from 1970 to 1974, then starred in the spin-off series Rhoda (CBS 1974–1978) in which her character returned to New York City. She won four Emmy Awards and a Golden Globe Award for her work as Rhoda Morgenstern. In 2000, she reunited with Moore in Mary and Rhoda, a TV movie that reunited their characters in later life. The first season of Rhoda was released on DVD on April 21, 2009 by Shout! Factory.<mask> was nominated for a Golden Globe for "New Star of the Year" for her role in Freebie and the Bean (1974), and was a guest star on The Muppet Show in 1976, its first season. <mask> returned to situation comedy in 1986 when she played family matriarch <mask> on the NBC series Valerie. Following a salary dispute with NBC and production company Lorimar in 1987, she was fired from the series at the end of its second season, and sued NBC and Lorimar for breach of contract. Her claims against NBC were dismissed, but the jury found that Lorimar had wrongfully fired her and awarded her $1.4 million plus 12.5% of the show's profits. The series continued without her, with the explanation that her character had died off-screen. In 1987, it was initially renamed Valerie's Family, then The Hogan Family, as <mask> was replaced by actress Sandy Duncan, who played her sister-in-law Sandy Hogan. <mask> appeared in various television movies, including a performance as Maggie in a production of the Michael Cristofer play The Shadow Box, directed by Paul Newman, and in guest roles on such series as Melrose Place (1998) and Sex and the City (1999).Later career

<mask> was a member of the Screen Actors Guild (SAG) and ran for its presidency in 2001, losing to Melissa Gilbert. She served on SAG's Hollywood board of directors. In 2005–2006, <mask> portrayed Golda Meir in a United States national tour of the one-woman drama Golda's Balcony. A film of the production was released in 2007. She played Tallulah Bankhead in the world-premiere production of Matthew Lombardo's Looped at the Pasadena Playhouse from June 27 to August 3, 2008. The show moved to Arena Stage in Washington, D.C., in 2009. It then briefly ran on Broadway at the Lyceum Theatre, from February 2010 (previews) through April 2010, for which <mask> received a Tony Award nomination.She was to continue the role on a national tour beginning January 2013, but withdrew due to her health. She played Claire Bremmer, aunt of Susan Delfino (Teri Hatcher), on ABC's Desperate Housewives in 2011. On September 4, 2013, <mask> was announced as a contestant for the 17th season of Dancing with the Stars, partnered with professional dancer Tristan MacManus. They were eliminated from the show on October 7, 2013. <mask> appeared as the character Wanda on the American comedy web television series Liza on Demand, in its July 11, 2018, episode: "Valentine's Day". Activism and charity work
In the 1970s and '80s, <mask> was involved in the women's liberation movement and was an advocate of the Equal Rights Amendment. With Dennis Weaver she co-founded L.I.F.E.in 1983, a charity that fed thousands of needy people in Los Angeles. Personal life
<mask> married actor Richard Schaal in 1964. They divorced in 1978, after which she had a relationship with Peter Horton. She married Tony Cacciotti in 1987, after dating for seven years, and they adopted a daughter, Cristina. Despite playing Jewish characters such as Rhoda Morgenstern, <mask> herself was not Jewish. Illness and death
In 2009, <mask> was diagnosed with lung cancer. She announced on March 6, 2013, that tests from a January hospital stay revealed she had leptomeningeal carcinomatosis, a rare condition where cancer cells spread into the meninges, the membranes surrounding the brain.She explained her doctors had given her as little as three months to live. Although the disease was considered incurable, her doctors said they were treating her with chemotherapy to try to slow its progress. In April 2014, <mask> said she was responding well to the treatment. On July 30, 2015, she was hospitalized in Maine after falling unconscious, and taken via medevac to a larger hospital for further treatment. She was later discharged. In 2016, <mask>'s cancer continued, with treatment at Cedars-Sinai Medical Center, but she was well enough to appear in a short film, My Mom and the Girl, based on the experiences of director/writer Susie Singer Carter, whose mother has Alzheimer's disease. In September 2017, she said: "People are saying, 'She's on her way to death and quickly'.Now it's five years instead of three months... I'm going to fight this. I'm going to see a way." At the time, she was developing a television series with Carter. By July 2019, she was on a regimen of "a multitude of medications and chemotherapy drugs" and was experiencing "extreme physical and painful challenges" that required "around-the-clock, 24/7 care." <mask> died on the morning of August 30, 2019, in Los Angeles. Filmography

Films
{| class="wikitable sortable"
|-
!Year
! Title
! Role
! class="unsortable" | Notes
|-
| 1956
| Rock, Rock, Rock!

masks:
Valerie Kathryn Harper
Valerie Hogan
Harper
Harper
Valerie
Valerie Scott
Harper
Harper
Harper
Harper
Harper
Harper
Harper
Harper
Valerie Hogan
Harper
Harper
Harper
Harper
Harper
Harper
Harper
Harper
Harper
Harper
Harper
Harper
Harper
Harper