The movement has led into a collision between the Taira and the Nara temples in 1180, when eventually Kōfuku-ji and Tōdai-ji were set on fire, resulting in the vast loss of its architectures.

Kōfuku-ji, being the " home temple " to the Fujiwara since its foundation, not only regained the power it had before but became a de facto regional chief of Yamato Province.

Kōfuku-ji recovers its control over the province for a short time at the surrender of the South Court in 1392, while the internal power game of the temple itself opened a way for the local samurai clans to spring up and fight with each other, gradually acquire their own territories, thus diminishing the influence of Kōfuku-ji overall.

In 1642 he travelled to Nagasaki as a trader in Chinese medicine, and in 1644 entered Kōfuku-ji, becoming its 3rd abbot in 1645.

When many of the Nanto Shichi Daiji such as Tōdai-ji-declined after the move of capital to Heian-kyō ( Kyoto ), Kōfuku-ji kept its significance because of its connection to the Fujiwara.

Kōfuku-ji was the Fujiwara's tutelary temple, and enjoyed as much prosperty, and as long as the family did.

Despite the monks ' superior numbers, and their strategic defenses, their enemy succeeded in destroying nearly every temple in the city, including the Kōfuku-ji and Tōdai-ji.

In 1367, when a novice from Mii-dera was killed at a toll barrier established by the temple of Nanzenji, warrior monks from Mii-dera set out to attack Nanzen-ji ; when the Shogun's forces were sent to quell the rebellion, they discovered Mii-dera's monks to be supported by sōhei from Enryaku-ji and Kōfuku-ji as well.

He moved Yamashina-dera, the Buddhist temple which was the main temple his clan supported, to Nara and renamed it Kōfuku-ji.

The same year, a number of men claiming to serve Shiba invaded an area called Kawaguchi-shō, which was controlled by the Kōfuku-ji temple.

Close at the end of Heian period, Taira no Shigehira, a son of Taira no Kiyomori, was ordered by his father to depress the power of mainly Kōfuku-ji and Tōdai-ji, who were backing up an opposition group headed by Prince Mochihito.

With the recovery of Kōfuku-ji and Tōdai-ji, there was a town growing near the two temples.

There was no shugo's mansion ; the Kōfuku-ji played that role.

Among the strongest critics was the monk, Myōe, and the temples of Enryaku-ji and Kōfuku-ji.

Much of the fighting over the next four centuries was over these sorts of political feuds, and centered around the temples of Kyoto, Nara, and Ōmi, namely the Tōdai-ji, Kōfuku-ji, Enryaku-ji, and Mii-dera, the four largest temples in the country.

When Rennyo was chased from Kyoto and out of his position as Chief Abbot of the Honganji, in 1471, Ichijoin of Kōfuku-ji, priest of Yoshizaki, left it to Rennyo.

In ' ei was a Buddhist monk of Kōfuku-ji Temple in Nara, Japan.

The 16th century diary of abbot Eishun ( Tamon-in Nikki ) at Tamon-in monastery in Kōfuku-ji describes an arson attack on a castle by men of the Iga clans.

For example, Kōfuku-ji and Tōdai-ji were burned down by Taira no Shigehira of the Taira clan in 1180.

There were, however, times that the two united against a common enemy, including an attack on the Kōfuku-ji in Nara in 1081 ( avenging the burning of the Mii-dera by Kōfuku-ji monks that same year ), and a united attack on Nara once more in 1117.

Under Enchin's guidance, from 859 to his death in 891, Mii-dera gained power and importance, eventually becoming ( along with Tōdai-ji, Kōfuku-ji, and Enryaku-ji ) one of the four chief temples charged with the spiritual guidance and protection of the capital.

As Emperor Go-Daigo chose Yoshino as his base, a power struggle arose in Kōfuku-ji with a group supporting the South and another siding the North court.

Jōkei is also a leading figure in the efforts to revive monastic discipline at places like Tōshōdai-ji, Kōfuku-ji and counted other notable monks among his disciples, including Eison who founded the Shingon-Vinaya sect.

The sect still maintains Kōfuku-ji and Yakushi-ji.

* Hōzō-in Temple: A sub-temple on the grounds of Kōfuku-ji in Nara.

* March 27, 1330 ( Gentoku 2, 8th day of the 3rd month ): The Emperor visited Tōdai-ji and Kōfuku-ji in Nara.

Other temples became embroiled in the conflicts as well, and Enryaku-ji and Mii-dera united against Kōfuku-ji, and, another time, against Kiyomizu-dera.

The Brahmaputra has its headwaters in the tableland of the world, the towering white headwalls of the Himalayas that are unknown to man as any other space on the planet.

Southern resentment has been over the method of its ending, the invasion, and Reconstruction ; ;

The North should thank its stars that such has been the case ; ;

As it is, they consider that the North is now reaping the fruits of excess egalitarianism, that in spite of its high standard of living the `` American way '' has been proved inferior to the English and Scandinavian ways, although they disapprove of the socialistic features of the latter.

For lawyers, reflecting perhaps their parochial preferences, there has been a special fascination since then in the role played by the Supreme Court in that transformation -- the manner in which its decisions altered in `` the switch in time that saved nine '', President Roosevelt's ill-starred but in effect victorious `` Court-packing plan '', the imprimatur of judicial approval that was finally placed upon social legislation.

While sovereignty has roots in antiquity, in its present usage it is essentially modern.

Thus we are compelled to face the urbanization of the South -- an urbanization which, despite its dramatic and overwhelming effects upon the Southern culture, has been utterly ignored by the bulk of Southern writers.

But the South is, and has been for the past century, engaged in a wide-sweeping urbanization which, oddly enough, is not reflected in its literature.

In a mere half-century the South has more than tripled its urban status.

Thus Faulkner reminds us, and wisely, that the `` new '' South has gradually evolved out of the Old South, and consequently its agrarian roots persist.

As capitalism in the 20th century has become increasingly dependent upon force and violence for its survival, the private detective is placed in a serious dilemma.

But while the corporation has all the disadvantages of the socialist form of organization ( so cumbersome it cannot constructively do much of anything not compatible with its need to perpetuate itself and maintain its status quo ), unluckily it does not have the desirable aspect of socialism, the motivation to operate for the benefit of society as a whole.

Neither the vibrant enthusiasm which bespeaks a people's intuitive sense of the fitness of things at climactic moments nor the vital argumentation betraying its sense that something significant has transpired was in evidence.

It has lost its ground of being and floats in a mist of appearances.

Precisely at the moment when it has lost its vision the mind of the community turns out from itself in a search for the ontological standard whereby it can measure itself.

Moreover its posture of stubborn but simple resistance is doomed to failure because of the metaphysical weakness of the existent form of order, once the activation of change has reached visible proportions.

But a writer who has a taste for irony and who sees incest in all its modern dimensions can let his imagination work on the disturbing joke in the incest myth, the joke that strikes right at the center of man's humanness.

This life has its own currents and rhythms, its own multiple cycles and adaptations.

In his effort to stir the public from its lethargy, Steele goes so far as to list Catholic atrocities of the sort to be expected in the event of a Stuart Restoration, and, with rousing rhetoric, he asserts that the only preservation from these `` Terrours '' is to be found in the laws he has so tediously cited.

One of the most salient features of literary value has been deemed to be its influence upon and organization of emotion.

Again, he may discover embodied within its texture a theme or idea that has been presented elsewhere and at other times in various ways.

Certainly one of the most important comments that can be made upon the spiritual and cultural life of any period of Western civilization during the past sixteen or seventeen centuries has to do with the way in which its leaders have read and interpreted the Bible.

Ramillies And The Union With Scotland has fewer high spots than Blenheim and much less of its dramatic unity.