论古埃及埃勒凡塔的犹太社区

埃勒凡塔犹太社区的出现,与古埃及第26王朝的雇佣兵制度密不可分.在接受波斯人统治的前提下,犹太社区实行有限自治,依靠统治者配发的薪饷生活,信仰上帝雅胡,也信奉其他埃及神祗,在婚姻上享有很大的自由,使用阿拉米亚语文.犹太人内部、犹太人与非犹太人之间有频繁的经济往来.埃勒凡塔犹太人的宗教信仰,宗教仪式没有得到耶路撒冷宗教当局的承认.犹太社区成员在埃及人反抗波斯人统治的斗争中,充当波斯人的雇佣兵,因而为埃及人所不容,并在与埃及人的冲突中走向终结.     

中日学术交流与汉语训诂学研究

日本学者在汉语训诂学研究领域取得了许多重要成果,在不少方面甚至超过了中国学者,非常值得我们关注和借鉴。本文结合作者在日本大学中文专业任教三年的体会,从五个方面论述了中日学术交流对汉语训诂学研究的积极作用。     

《回鹘文献与回鹘文化》评介

近些年来,在从事突厥、回鹘史研究的学中,杨富学先生尤其引人瞩目。这并不仅仅是因为他已有许多论问世,而是因为他除了具有坚实的史学理论功底外,还兼通回鹘语,能够运用回鹘史料展开研究。国内研究突厥、回鹘史的学中,通突厥、回鹘语寥寥。相比之下,杨富学先生以其所长而显得颇具实力。     

The Jewish presence in Granada

In contrast to almost all other Spanish cities and townships, nothing tangible survives in Granada that might be reminiscent of Judaism. There is no trace of an ancient synagogue on either side of the River Darro, neither on the hills nor on the plain. On the right bank, region of the oldest settlement, rises the hill of widest dimension, the ‘Albaicín’. On the left bank ascends the steeper hill ending in several summits: a pointed one atop the ‘Mauror’ slope is crowned by the ‘Torres Bermejas’ (Red Towers); the other, the majestic plateau ‘Sabika’, carries the Alhambra. to the west of the hills, the city on the plain spreads outwards into the valley, the ‘Vega’. No buildings in any of these areas reveal a Jewish past; Granada's urban nomenclature offers not the slightest hint of a former Jewish presence, and all current - and former - studies of Granada lack satisfactory information about the location of the historic Judaic quarter. There is no mention even of the last chief temple that must have existed until 1492, the year of the great exodus (decreed by Isabella and Ferdinand in this very city) of all the Jews from Spain. And yet, Granada, the town that has forgotten all about its Jews, is said to have once been known as ‘Garnāta-al-Yahūd’: Granada, city of the Jews, and later tradition has accepted this as a fact.I attempt in this study to show that, although some Jews lived there from Roman times, all of Granada never was a ‘city of Jews’. Second, taking as point of departure a remark in the new Encyclopedia Judaica (1971:852) that the Jewish quarter was “not located in a single place throughout the centuries of Muslim rule”. I shall show that the earlier Jewish quarters (preceding the Muslim conquest and lasting throughout the Zirid regime) were located on the Albaicín; third, it will be demonstrated that a Jewish quarter was established on the Mauror only in Nasrid times: and fourth, I shall explain why I think that the church of San Matías was built on the foundation of the last synagogue of Granada, a ‘Gima Abrahén’, which, erroneously, is believed to have been a mosque.     

The Jewish presence in Granada

In contrast to almost all other Spanish cities and townships, nothing tangible survives in Granada that might be reminiscent of Judaism. There is no trace of an ancient synagogue on either side of the River Darro, neither on the hills nor on the plain. On the right bank, region of the oldest settlement, rises the hill of widest dimension, the ‘Albaicín’. On the left bank ascends the steeper hill ending in several summits: a pointed one atop the ‘Mauror’ slope is crowned by the ‘Torres Bermejas’ (Red Towers); the other, the majestic plateau ‘Sabika’, carries the Alhambra. to the west of the hills, the city on the plain spreads outwards into the valley, the ‘Vega’. No buildings in any of these areas reveal a Jewish past; Granada's urban nomenclature offers not the slightest hint of a former Jewish presence, and all current - and former - studies of Granada lack satisfactory information about the location of the historic Judaic quarter. There is no mention even of the last chief temple that must have existed until 1492, the year of the great exodus (decreed by Isabella and Ferdinand in this very city) of all the Jews from Spain. And yet, Granada, the town that has forgotten all about its Jews, is said to have once been known as ‘Garnāta-al-Yahūd’: Granada, city of the Jews, and later tradition has accepted this as a fact.I attempt in this study to show that, although some Jews lived there from Roman times, all of Granada never was a ‘city of Jews’. Second, taking as point of departure a remark in the new Encyclopedia Judaica (1971:852) that the Jewish quarter was “not located in a single place throughout the centuries of Muslim rule”. I shall show that the earlier Jewish quarters (preceding the Muslim conquest and lasting throughout the Zirid regime) were located on the Albaicín; third, it will be demonstrated that a Jewish quarter was established on the Mauror only in Nasrid times: and fourth, I shall explain why I think that the church of San Matías was built on the foundation of the last synagogue of Granada, a ‘Gima Abrahén’, which, erroneously, is believed to have been a mosque.     

乾隆与石鼓文

作者根据乾清宫旧藏石鼓文和相关的御制诗文,梳理出弘历传拓石鼓、考证鼓文和新编,重刻石鼓几件史事。说明他本人对石鼓怀有浓厚兴趣,奉之为"千秋法物",同时他也从石鼓得到启发,一再阐明"述古兴贤"、"述古传今"、"重道崇文"的文治思想,并提出了保护、重刻和异地放置石鼓的具体办法。由此也推动了乾嘉考证学的发展。     

魏玛共和国犹太人的德国认同

魏玛共和国犹太人在政治、文化和宗教生活方式上都表现出高度的德国认同。德国犹太人的这种国家认同既有重要的历史基础,也是现实的需要和客观环境压力的结果。魏玛共和国犹太人的德国认同突出表现在两个方面:一是将犹太教、犹太文化限定于宗教和文化的而非民族的层面,从而减少其与"德国国家认同"的冲突;二是强调犹太人与德国主流民族、语言、文化和历史的紧密关系。犹太人的德国认同对其族群产生了重要影响:犹太族群中发展出了对东方犹太人的歧视;排斥犹太复国主义;低估反犹主义的危害,以致对大规模地迫害、屠杀犹太人缺乏预见性等。