高邮何曾叫平阿

高邮是汉代古县。 ＂一首邮之歌,从古唱到今＂。古代高邮的行政级别曾屡有变化,或县或郡,或军或府,或路或州,但其基本的地域名称很少发生变化。但是,这样的看法近来受到了质疑。认为高邮两汉至晋为平阿（或三阿）,其始作俑者便是《高邮州志》。查高邮档案局现存最早的方志雍正《高邮州志》,其卷之一历代沿革称：     

漫谈摄影造型12字法——感(中)

<正>二、形态感形态感是指画面中主体物像、形状、姿态给读者的印象感受。1.形态感的作用画面主体是表达作品主题思想的核心,其形态感是表达作品主题内容的语言形式,是生成画面感染力的重要组成部分。形态感能给人以或美或丑、或平衡或倾斜、或整齐或参差、或静止或运动等感觉。     

石头记

所谓灵壁石,又名磬石,产于安徽灵壁县浮磐山,是我国传统观赏石之一。 灵璧石分黑、白、红、灰四大类100多个品种。其中以黑色最具特色。观之,其色如墨;击之,其声如磬。其形或似仙山名岳,或似珍禽异兽,或似名媛诗仙。被国内外石艺界誉为“天下第一石”。     

商文化手工业作坊内的祭祀(或巫术)遗存

商文化的手工业作坊内或附近往往有埋葬牺牲的现象,本文将其进行了梳理,并与甲骨卜辞和文献中的相关记载进行了比较,认为其是与手工业有关的祭祀(或巫术)活动的遗存。与手工业有关的祭祀或巫术活动遗存,在商代以前及周代的考古发掘中也屡有发现,它们是商代此类遗存的源和流。     

楚墓出土框形案式漆木器及相关问题研究

楚墓中有一类框形案式漆木器造型特别,常在面板上分隔出几个台面,有的在台面上还做出凸起或凹下的立体区域,绘有云纹或兽面纹带,按照形制不同可分为三大类,发掘报告中对于其定名常有棜、禁、案三种说法。其并非一般场合所用,其面板上往往放置的是精致华美的食具或壶尊一类的盛酒器,笔者认为,这类框形漆木器应该是商周时期贵族阶层专门用于承放祭器的,其器型直接来源于漆木俎,但并非模仿青铜礼器的棜或禁,而是葬仪过程中“陈明器”和“祭奠”两个程序中的专用供案或是承盘,是先秦社会“藏礼于器”的一种体现。     

最早建置都城的构思及其影响

最早建置都城的构思及其影响史念海都城为历代王朝或政权建都的所在地，也是其统治地区内最为重要的城市。论其规模，绝大多数都是宏大壮丽的城市，甚而是最为宏大壮丽，非其他城市所能与之比侔的。我国历史悠久，先后建立的王朝或政权最为繁多。每一王朝或政权无不各有其...     

班固受贿写史辨疑

前人对班固“受金”写史之事说法不一,或信其为实,或疑其所无,或不置可否,但皆语焉不详。而如果班固在撰修《汉书》时受贿,则天子不宥,律令不许,士林不齿,怨家不饶,但这些事情却无一发生。合理的解释应当是:班固未曾在修史过程中收受过贿赂。而所谓“受金”写史之说,其最大的可能是班固“受命”写史之事在辗转传抄过程中形成的讹误。     

直将阅历写成吟——简论龚自珍诗歌创作的现实批判主义

龚自珍在诗歌创作上擅长诸体,题材广泛,取得了很高的诗歌创作成就。他的相当一部分诗作或抒发不平,或揭露黑暗,或呼唤变革,或情系民生,具有极强的批判现实主义成分。创作与现实交融,内容题材和创作手法上相互渗透,是其诗歌的重要特点。     

夏与西北

夏有三义:夏王朝、夏民族、夏文化,均与西北中国密切相关。我们假定商朝之前有一个夏王朝或X朝,其准确年代和具体世系不清楚,其民族和文化亦是正在探索的对象。夏王朝、夏民族、夏文化可循环论证:夏民族很可能兴起于西北,入主中原,建立夏王朝,其先进文化大体来自中亚或西亚;西北是上古中国改革开放的前沿阵地。     

臣谏簋铭文补释

臣谏簋铭文中的一些字,旧没有得到很好的释读,如"处于軝"后面一字,旧或误释作"从",或误释作""。本文根据不其簋、不其簋盖、引簋铭文等相关金文资料指出它应释作"■"而读为"同",意思是聚合,并讨论了甲骨文中与之用法相同的一些"同"字。"引又"下一字,或释作"■(忘)",或认为是"闻"字之省,或释作"长",本文赞同最后一种意见。"灷",旧或读为"■(媵)",或读为"告",或读为"朕",本文认为它可读作"遵"或"顺"、"训"。"灷皇辟侯"下一字,或释作"令",或释作"余",本文赞同前一种意见。"侯令"下一字,或释作"■",或释作"!",本文赞同前一种意见,指出它仍是虚词。"■"下一字,或认为是"服"字稍残,或释作"■",或隶作"■",本文赞同最后一种意见,又根据铭文文义,指出它应该是一个虚词,并且讨论了金文中与之相关的一些内容。     

Divination as a Way of Knowing: Embodiment,Visualisation, Narrative,and Interpretation

Divination, which is a way of exploring the unknown, has been practised worldwide for millennia. It involves complementary modes of cognition associated with representational and presentational symbolism. Wherever a theory of divination has been carefully elicited from practitioners of the art, there is a recognition of overlapping inductive, intuitive and interpretative narrative techniques and ways of knowing. In any society in which mechanical divinatory procedures are combined with visualisation or bursts of intuition, researchers should be able to empirically investigate this cognitive-embodied field of practical mastery. This investigation, in turn, ought to enable them to develop meditative empathy towards acts of divination as well as a sophisticated theory of divinatory practice.     

苏州状元谶背后的环境变迁

自宋代以来,苏州地区长期流传着"潮过夷亭出状元"的谶语,并且屡有应验。这一文化现象虽是地域文化发展的结果,但也有着深刻的环境变迁背景,它较为精确地反映了娄江水利形势的历史变迁。在文献丰富的江南地区,类似材料亦不少见,显然,深入发掘、利用此类文献材料,将有利于历史环境变迁的研究。     

God and the illegal alien: United States immigration law and a theology of politics

This essay considers the marks of authentic Christian prophecy in Fra Anton Montesino's 1511 sermon in Hispaniola, in its political and cultural context, arguing that these marks are witness, courage, discernment and a concrete, contextual focus. It then reflects on the ways in which these marks of authentic prophecy might be displayed in our own very different context, drawing a characterization of that context from Charles Taylor's A Secular Age. It concludes with reflections on the foundation of prophecy in prayer and hope, and with critical discussion of Luke Bretherton's use of the motif of “exile in Babylon” (Jeremiah 29) as a Biblical image for Christian prophetic presence in liberal, secular societies.     

Discreet Proto‐Pentecostals: The Catholic Apostolic Church in North America

Much recent work has been undertaken on the beginnings of Pentecostalism in North America, and its antecedents in the nineteenth century. These efforts have outlined the theological contributions of the Holiness movement, revivalism, and nineteenth‐century healing movements. One group that has been largely overlooked is the Edward Irving influenced Catholic Apostolic Church, which has been seen as making a minimal contribution as a precursor to Pentecostalism in general; it has especially been seen as peripheral in the Americas. This article will use contemporary newspapers and recently digitised primary sources to argue that the Catholic Apostolic Church was a significant force in the pre‐history of American and Canadian Pentecostalism, with hundreds of followers in key cities, regularly exhibiting prophecy and glossolalia throughout the second half of the nineteenth century.     

How Prophecy Became Literature

Prophecy—the transmission of divine messages to human recipients—is essentially an oral phenomenon. However, all knowledge of ancient prophecy is based on written sources. The Hebrew Bible forms a special case, since it includes the only extant collection of prophetic books, a genre otherwise unknown in the ancient Near East. The article investigates the process of the literarization of prophecy, proceeding from the late sociohistorical context of the biblical prophetic literature towards its hypothetical beginnings. It is argued that the literarization of prophecy required the support of the literate circles of any given community in both pre‐ and post‐exilic times.     

From prophecy to apocalypse: the verb tenses of Jerusalem in Robert the Monk's Historia of the First Crusade

In the prologue to his Historia of the First Crusade, Robert the Monk posed this rhetorical question: ‘since the creation of the world what more miraculous undertaking has there been (other than the mystery of the redeeming Cross) than what was achieved in our own time by the journey of our own people to Jerusalem?’ For Robert, the answer was of course simple: nothing was more miraculous. Yet when we answer that question along with Robert, we lose sight of its significance, and how staggering that claim actually would have been in the early twelfth century. For Robert, the events of 1095–9 signalled a new moment in sacred history. Old Testament prophecy had come true in his own day. What ‘was to come’ became what simply ‘was’. For Robert the Monk, prophecy became apocalypse.     

Man of God and the Deuteronomist: Anti-Deuteronomistic Polemics in 1 Sam 2,27-36

The article argues that the prophecy of an anonymous man of God in 1 Sam 2,27-36, often viewed as a product of Deuteronomistic writing and/or redaction, is in fact an anti-Deuteronomic and anti-Deuteronomistic text. It uses the verbal cliches, generic templates, and concepts found in Deuteronomy and the balance of Joshua-Kings to subvert the Deuteronomic principles of cultic organization and the Deuteronomistic notion of eternal Davidic dynasty. The fragment qualifies therefore as a possible post-Deuteronomistic addition to the Former Prophets.     

Something Borrowed,Something New? Reflections on Apocalypticism and Prophecy in the Old Testament

This article approaches the ongoing scholarly debate as to what constitutes apocalypticism in ancient Judaism, and, in particular, if and how apocalyptic texts stand out as different from prophetic texts in the Old Testament. Some examples from the history of scholarship illustrate how the dichotomy between prophecy and apocalypticism has been perceived, and the underlying presuppositions are discussed critically. A case is made for assuming a fundamental continuity between so-called prophetic and apocalyptic writings as developments of the same literary tradition. Against this background is discussed how differences and nuances between texts within this continuity can be fruitfully acknowledged. Three tendencies that appear to be reinforced in so-called apocalyptic texts in the Old Testament are pointed out: The extensive use of literary loans from older texts, the development of visually suggestive, yet elusive imagery, and the combination of different literary forms and genres. Finally, some selected texts from Old Testament prophetic books (Ezekiel, Daniel, Joel, and Isaiah) serve as test cases for the first of these aspects.     

Zur Auslegung von Mc. 433 καθωσ ηδ৹ναντō άō৹ειν

In his reply to O'Hara's criticism above the author maintains as his conviction that the events of 30–29 B.C. are crucial to the understanding of Jupiter's prophecy and that Caesar the Dictator has no part in it. In relation to his first article on the issue (SO 67, 1992, 103–12) he seeks here to clarify what it means that the passage functions at the same time as a prophecy within the epic context itself and as a reference to recent events from the writer's/ reader's point of view. He stresses the necessity of being aware of this double nature of the passage when discussing the linguistic and semantic issues connected with it and finds no evidence in support of O'Hara's inferences.