《云笈七籖》卷113(上)所收14则仙传归属置疑

<云笈七籖>卷一一三(上)收录的14则仙传,通常以为<逸史>佚文,李剑国先生<唐五代志怪传奇叙录>虽曾怀疑为<神仙感遇传>内容,但经过分析,还是归为<逸史>佚文.本文在此基础上进一步对比考察,认为这14则仙传乃是杜光庭改编自<逸史>的篇目,与<逸史>原文已经有很大差别,应属在<神仙感遇传>名下.     

中国道教壁画神仙造像艺术的变迁

自有史以来,就有关于神仙的传说。史书记载,民间流传,日积月累,蔚为大观。中国的神仙传记,以题名汉刘向撰的《列仙传》为最早。此后,晋葛洪的《神仙传》、南唐沈汾的《续仙传》等等相继出现,种类滋多,有关神仙的事迹和传说,愈益繁富。     

《墉城集仙录》采自《列仙传》篇目探析——兼论杜光庭对房中术之态度

《墉城集仙录》采自《列仙传》的女仙传记有八篇左右。其中,辑自《三洞群仙录》的《江妃解佩》很可能直接采自《韩诗外传》。对这八篇仙传,杜光庭从内容和形式上均作了颇具匠心的修改润饰。从所作的增删改易中,可以看出杜氏仙道类传记对前代仙传进行文学化和道教化的加工过程,另外也可看出杜光庭在特殊背景下对房中术所持的保守和慎重态度。     

晁公武佚文三则

晁公武是南宋著名的目录学家,著述很多,但大多散佚。本文在前人辑佚的基础上,在《郡斋读书志》中辑录了晁公武的两则佚文,在《文献通考·经籍考》中辑录了《郡斋读书志》的一条佚文,总计三则。     

董其昌佚文二则辑考——兼述与洞庭王氏、京口张氏的交谊

严文儒、尹军主编《董其昌全集》的整理出版,嘉惠学林。然是书搜罗、补辑亦有不尽详备之处,董氏的诗文作品或有遗漏。由明万历间王氏三槐堂刻本《王文恪公集》及清代《京江张氏家集》之中,便可摭拾两篇董其昌佚文,为《震泽先生集序》和《明布政使司经历绍南张公传》。二文皆作于明神宗万历年间,对这两则佚文进行辑考,既可弥补《董其昌全集》的缺漏和遗憾,更为考索董其昌与洞庭东山王氏、丹徒京口张氏的交往增补了新证据。     

敦煌道经《洞渊神咒经》再考

敦煌十卷本《洞渊神咒经》是目前所见最早冠以"洞渊"之题的劾鬼道经,其成书时间及杜光庭《神咒经序》尚存争议。南北朝及唐代道经将此经归入三洞分类之洞神部而非灵宝部。据敦煌本所载卷数以及其他文献引用情形可知,其二卷本出自东晋末刘宋初年,十卷本不晚于梁末。杜光庭《王氏神仙传》《神仙感遇传》佚文中关于此经降世的记载表明,《神咒经序》应为杜光庭基于十卷本所作,冠于二十卷汇编本前。受经道士王纂是所见可考最早修洞渊法之人,由宋元道经对其地位的提升可见,《神咒经》于宋元时期仍继续使用。     

陆云《登遐颂》考释——谦论《陆机集》卷九《孔子赞》《王子乔传》非陆机作

《艺文类聚》引陆机《孔子赞》、《王子乔赞》,实为陆云《登遐颂》片段。陆云《登遐颂》中不少神仙登遐者,颇不常见,文章对其中的神仙一一加以考释,以见六朝仙话的发达,且校正了不少文本本身错漏讹误之处。     

《宋诗话辑佚》本《诗史》校议

宋蔡居厚所撰《诗史》,散佚已久。郭绍虞先生辑其佚文125则,都为一编,收入《宋诗话辑佚》下册,颇便学者。惟笔路蓝缕,艰难实多,千虑一失,势所不免。本文试就其间部分条目的错误（主要是句读、标点符号、代拟标题等方面的错误）及疏漏（主要是佚文见于宋代典籍可收而失收、佚文出处有宋代典籍可引而不知、佚文中有错误可校而未能辨别等）,予以补正。     

剧作家拉郎配王母玉帝成夫妻

在民间大家以为王母娘娘是玉皇大帝的老婆,其实这两位神仙根本不是一家人。这是怎么回事呢？是什么时候乱点鸳鸯谱,把他们两个撮合在一起的？王母的概念在远古就有了,在《山海经》中就有记载：“西王母其状如人,豹尾虎齿而善啸”,纯粹就是一个怪物。在《竹书纪年》和《穆天子传》中,西王母是人间的国王,不是神仙。两汉之际西王母有所变化,西汉司马相如《大人赋》日：“吾乃今日睹西王母,皓然白首,载胜而穴处兮。”把西王母看成为白发老妪,且住在洞穴中。     

《永乐大典》本《旌川志》的编修时间和佚文补辑

根据书名、方志编修源流和其他文献资料的佐证,《永乐大典》收录的《旌川志》应该是宋代绍熙年间李瞻编修、绍煕三年谢昌国作序的八卷本的《旌川志》,此志早已亡佚。李瞻所著的《旌川志》是安徽旌德县历史上第一部县志,其内容具有开创性价值。《永乐大典方志辑佚》从《永乐大典》中辑佚出4条《旌川志》佚文。笔者从现存安徽方志中查找到21条李瞻《旌川志》佚文,作为对该志佚文的补辑。这些佚文包括19条自然地理和人文地理资料,2条经济类资料。这些佚文具有重要的史料价值和存史意义。     

敦煌写本《春秋经传集解》残卷校正阮刻本十则

现已发现的近四十件<春秋经传集解>敦煌写本(残卷)大多抄成于南北朝至初唐时期,同传世的以宋刻十行本为底本的阮刻本相比勘,存在有价值的异词百余处,本文择取十处予以考释,以正阮刻本之缺误,且明敦煌本之可贵.     

EDXRF对故宫博物院藏宋代官窑瓷器的无损分析

目前对宋代官窑瓷器的科技研究成果主要是在测试南宋老虎洞窑、郊坛下官窑等窑址瓷片基础上取得的,尚缺乏对宋代官窑完整器的科技分析和研究。本文采用荧光能谱仪(EDXRF)在无损情况下对故宫博物院藏35件宋代官窑瓷器青釉的化学组成进行了测试,并结合文献资料,系统地研究了宋代官窑瓷器青釉成分的组成特点及规律,为进一步揭示宋代官窑特征、深入探讨北宋官窑是否存在的问题、研究明清仿官窑以及区分宋官与仿官等问题奠定了基础。     

"A Dogged Inch-by-Inch Affair": The Church of the Nazarene in Australia 1945–1958

The Church of the Nazarene began work in Australia in 1945 at the instigation of a handful of disaffected Australian evangelicals, marginalized from more orthodox believers in their holiness radicalism. They were often looked upon as holy rollers and sinless perfectionists, purveyors of a brand of religion thought to be populist, coarse, and theologically suspect. In America in the 1940s, the holiness movement churches had moved much further toward the traditional mainstream than was the case in Australia. The early Australian Nazarenes saw a decline in the religious fervour of other evangelical bodies, and saw themselves as raised up to champion a return to the apostolic fire of early Methodism. They were, perhaps naively, unaware of the lowering of religious tension in their own mother church. Differences between the ecclesiastical culture of Australian and American Christianity were to prove internal challenges to be added to the challenge of external opposition.     

The Mundane and the mystic: Constructions of human relations with the animal world in Brunei-Dusun and other Bornean folktales

The paper offers a broad six-part classification not only for the animal tales of the Brunei-Dusun (see E.M. Kershaw's 1994 collection) but also for a considerable amount of cognate material collected by British and Dutch scholars in Sarawak, Sabah and Kalimantan. The main categories proposed are: I. Anthropomorphic interaction among animals, and between animals and humans; II. Birds and animals as messengers and helpers; III. Mockery of animals incurs a curse; IV. Animals turned into (or restored as) miraculous humans upon a chance stimulus, or through beneficial treatment by a human of high virtue; V. Dusun and crocodiles showing reciprocal respect in modern times, or evincing transmutable identity in the past; VI. Wild-boars transformed into humans (en masse). In the Brunei-Dusun section each category is followed by one tale in English translation, for illustration. What emerges from ‘between the lines’ of this literature is an ideology which does not classify humans as a species so distant from other animals as western, let alone Muslim, thought would have it, nor that is set far above the jungle creatures in status and power.     

《山海经·中山经》河洛地区山川考述

《山海经·中山经》对黄河中游至洛河、伊河一带山川的记述非常详实。由于《山海经》成书时代较早(一般认为是先秦时期的著作),至汉魏时期,其中的山川地名大多已湮没无闻。汉魏以来,历代学者先后对《中山经》所载的河洛地区山川进行了地名学的研究,但他们的研究结论多有不确之处,对其中很多山川的地望作出了错误的判断,甚至影响到了这一地区很多地名的命名。本文在前人基础上,考证《中山经》河洛地区诸山川的地望,并探讨《山经》时代人们对此地区地理环境的认识。     

Politics and Eschatology: Reassessing the Appeal of the “Jewish Indian” Theory in England and New England in the 1650s

This article examines the “Jewish Indian” theory — which claimed that American Indians were the ten lost tribes of Israel — in 1650s England and New England. The theory found support in England while failing in New England. This difference in reception can be explained by considering its ecclesiological, political, and eschatological implications. Biblical commentators in both England and New England held to a form of “Judeo‐Centric” eschatology, which looked for a sudden, miraculous conversion of the Jews and their eventual superiority to Gentile believers. Such beliefs undermined crucial elements of New England ecclesiology when applied to Native Americans. Conversely, the New England Company used the theory in its publications as a fund‐raising tool in England. These publications impacted upon debates on Jewish readmission to England in the mid‐1650s, with New England missionary models suggested as a way of evangelising Jews. This article therefore argues for the importance of understanding eschatological beliefs in local contexts, while demonstrating the way in which such beliefs can be maintained and reoriented in the face of apparent disconfirmation.     

Fieldwork is Good: the Student Perception and the Affective Domain

This paper reports on research that investigates the effectiveness of residential field courses in geography, earth science and environmental science courses at UK institutions of higher education. The research focuses on the effects of fieldwork in the affective domain, which is thought to be linked to the adoption of effective approaches to learning. Approximately 300 students were surveyed immediately before and after a field class, enabling analysis of changes in responses brought about as a result of the field experience. Potential differences were looked for between groups of students determined by gender, age, previous experience of fieldwork and place of residence. The research finds that fieldwork leads to significant effects in the affective domain. In general, student responses were very positive prior to fieldwork and became more positive as a result of the field experience. Some groups exhibited higher levels of anxiety about this learning method prior to the field class; however, such differences were mitigated by the field experience. This study concludes that fieldwork is good.     

汉代开国之君神话的建构与语境

《史记·高祖本纪》记载的开国之君神话,当然是超现实、超自然的,是在特定的社会政治文化语境中,按照当时的习俗、信仰,建构出来的。但这并不是说,所有的故事都是事后伪造的。故事中的某些元素,可能基于当时的客观事实。而秦末社会政治的风云变幻,群众寻觅真命天子的心理需求,形成了建构政治神话的丰富语境。刘邦有强烈的"预言自我实现"倾向。他以极强的自信心、敏锐的政治嗅觉、丰富的人生阅历和圆熟的人际沟通能力,对其徒众乃至更大范围的群众发出较强的心理暗示。在有意无意的心理激荡中,一连串神话被建构出来和传播开来,超现实、超自然的故事,获得了现实的、俗世的生存空间,在社会和政治活动中发挥了实际的作用,参与了历史的创造。     

《七录序》探微二则

本文讨论《七录序》涉及的两个早期目录学史上的重要问题。《晋中经簿》在四部之外,又分为 14 卷,具有一定的二级分类意义。《古今书最》记载的图书存佚数字,是王俭而不是阮孝绪本人的统计结果。