The Vandals have by 435 consolidated their…

Feng Hong, in order to try to get Liu Song aid, sends a messenger in spring 435 to the Liu Song capital Jiankang to submit as a vassal.

Emperor Wen of Liu Song creates Feng Hong the Prince of Yan, but is unable to provide substantial aid.

Feng Hong now sends his general Tang Zhu to offer tribute to Northern Wei, and claiming illness as the reason that Feng Wangren is not coming.

This reason appears to have been rejected by Northern Wei, and Feng Hong again tries to seek Liu Song aid, but none is forthcoming.

In summer 435, Emperor Taiwu's brother Tuoba Pi, the Prince of Leping again arrives at Helong, and Feng Hong tries to appease him by offering cattle, wine, and armor, but Tuoba Pi's assistant general Qutu Yuan accuses Feng Hong of not sending hostages, and they seize six thousand Northern Yan men and women before withdrawing.

The entire Northern Yan state is by this point not significantly larger than the city of Helong itself, and it is weary of repeated Northern Wei attacks.

Feng Hong's general Yang Min suggests Feng Hong send Feng Wangren as a hostage but Feng Hong refused, instead considering a plan to evacuate his people to his ally Goguryeo.

Yang believes Goguryeo to be undependable but Feng Hong, not to be deterred, sends messengers to Goguryeo seeking aid and an agreement to harbor evacuees.

Emperor Theodosius II orders a new edict for the death penalty of all heretics and pagans in the Empire on November 1, 435.

Judaism is considered a legal non-Christian religion.

The Parthenon has survived for close to a thousand year as a temple dedicated to Athena until in 435, when Theodosius II decrees the closing all pagan temples in the Eastern Empire.

The Temple of Athena on the Acropolis of Athens is sacked and Athenian pagans are persecuted.

Athena's great cult image is looted by one of the emperors at some point in the fifth century and taken to Constantinople, where it will later be destroyed, possibly in 1204 during the siege of Constantinople during the Fourth Crusade.

John Cassian had come very late into writing and only does so when a request is made by an important person or persons.

His sources are the same as those of Evagrius Ponticus, who had been among his teachers, but he adds his own personal ideas, which are arranged in extensive collections.

Cassian writes two major spiritual works, the Institutions and the Conferences.

In these, he codifies and transmits the wisdom of the Desert Fathers of Egypt.

These books are written at the request of Castor, Bishop of Apt, of the subsequent Pope Leo I, and of several Gallic bishops and monks.

The Institutions (Latin: De institutis coenobiorum) deal with the external organization of monastic communities, while the Conferences (Latin: Collationes patrum in scetica eremo) deal with "the training of the inner man and the perfection of the heart."

In Books 1-4 of Institutions, Cassian discusses clothing, prayer and rules of monastic life.

Books 5-12 are rules on morality, specifically addressing the eight vices - gluttony, lust, avarice, hubris, wrath, envy, acedia, and boasting - and what to do to cure these vices.

The Conferences, dedicated to Pope Leo, to the bishop of Frejus, and to the monk Helladius, summarize important conversations that Cassian had had with elders from Scetis about principles of the spiritual and ascetic life.

This book addresses specific problems of spiritual theology and the ascetic life.

It will later be read in Benedictine communities before a light meal, and from the Latin title, Collationes, comes the word collation in the sense of "light meal."

His third book, On the Incarnation of the Lord, is a defense of orthodox doctrine against the views of Nestorius, and is written at the request of the Archdeacon of Rome, later Pope Leo I.

His books, written in Latin, in a simple, direct style, are swiftly translated into Greek, for the use of Eastern monks, an unusual honor.

He dies in the year 435 in Marseille.

John Cassian's abbey and writings will influence St. Benedict, who will incorporate many of the same principles into his monastic rule (Rule of St. Benedict), and recommend to his own monks that they read the works of Cassian.

(Since Benedict's rule is still used by Benedictine, Cistercian, and Trappist monks, the thought of John Cassian still guides the spiritual lives of thousands of men and women in the Western Church.)

Aetius receives the title of patrician in 435.

A peace between Genseric and the Roman Emperor Valentinian III is concluded February 11, 435, and in return for recognizing Genseric as king of the lands he and his men had conquered, the Vandals will desist from attacks on Carthage, pay a tribute to the Empire, and send his son Huneric as a hostage to Rome.

The Vandals are to retain Mauretania Sitifensis and part of Numidia and become foederati of Rome.

The Vandals use Hippo Regius as port for their expeditions.

Genseric establishes a merchant fleet to transport goods between Africa and the Italian mainland.

…Tripolitania.

Aetius begins a campaign against the Burgundians following their raids into neighboring Gallia Belgica under their king, Gunther.

Skirmishing between the Chinese and the Chams continues until 446, when Tonkin’s new governor denounces the ongoing peace talks and lays siege to Ch'u-su, eventually reducing the city and carrying off large quantities of plunder.

His forces then advance on the Cham capital near present Hue, commandeering Champa’s gold, and taking control of the country.

The Lankavatara Sutra, one of the key texts of Mahayana Buddhism, is translated from Sanskrit to Chinese; it figures prominently in the development of Chinese, Tibetan, and Japanese Buddhism.

China’s Southern Dynasty supports Buddhism; China’s Northern Wei Dynasty, which had previously encouraged Buddhism, begins persecuting Buddhists and promoting Confucianism.