泰山岱庙馆藏水陆画初探

水陆画是佛教举行水陆法会时专门悬挂在佛室四周墙壁上的画像。五代以后,佛教水陆法会由印度传人中国,成为佛教最盛大的佛事活动之一,至元明时流传日趋广泛。在其流传的过程中则不断融入了中国本土宗教文化的色彩。活动自身渗入了道教和儒教的元素,表现形式也逐渐为传统道教和其他民间宗教所接受,两种文化出现了相互融合的现象。这些现象在水陆画中也得到很好的印证：一是水陆画成为天上、人间、地府等三界组成的全像图,儒释道内容皆备;     

King Gesar Effectively Saved

King Gesar is an encyclopedia with contents covering social develop-ment, history, wars, religious belief, folklore, linguistics and exchanges between different tribes.In Tibet, folk balladeers declare they can sing up to 1,000 volumes of the epic, passed down through history orally and enriched in contents by the public themselves. The Central Government sets great store by the gathering, compiling and publishing of the epic, considered to be longer     

渤泥国王墓地考析

明渤泥国王墓位于南京市南郊石子岗,山东德州北郊亦有苏禄国王墓,两墓皆按明代藩王墓规制营建,风格亦相似。两墓与明代藩王墓、明品官墓地在形制、石雕等方面进行比较后可以得出几点认识:明朝对渤泥国王的隆重安葬证明了两国之间的友好关系;渤泥国与明王朝的关系有宗主国和藩属国的色彩;从渤泥国王墓的石像生的风格可推断其作用及雕刻艺术水平与前代相比稍逊。     

“夜郎王印”刍论

夜郎王印与滇王印同是西汉＂郡县与封国并行＂制度的产物,但对西汉王朝而言,两枚王印颁赐的政治考虑是有区别的。在夜郎问题研究中,夜郎王印的重要性,在于它是还原夜郎古国历史必不可少的条件,有助于判定古夜郎的中心区域、夜郎国首府、传承世系、历代夜郎统治者的墓地位置等,在开发利用文化资源热潮中,＂夜郎＂成为一块炙手可热的文化品牌,出现了民间屡屡发现夜郎王印的现象。要判定某些民间发现的夜郎王印的真伪,首先必须对汉代赐边方国印授的形制、质地、印文格式等有所分析。夜郎与滇同于西汉武帝时获赐王印,因而,滇王印应是夜郎王印的很好参照。破解夜郎王印之谜的途径,是以严谨的学风、科学的精神、持之以恒的态度去寻求答案。     

寻访大禹的足迹

2007年6月12日至18日,历时7天,青海省政协副主席鲍义志带领民和回族土族自治县分管旅游的副县长安永辉、县社会发展局和旅游局的负责同志     

Millennium Celebrations of King Gesar

King Gesar has been circulating among Tibetans for some 1,000 years or more.The longest epic in the world, passed down through the ages in the oral form, has even drawn the concern of the international community. UNESCO has approved activities in honor of the millennium of the epic. Public opinion hails this as a major event important for the protection of traditional Tibetan culture and the promotion of various ethnic groups in the world.The epic is a concentration of ancient tales, legends, sayings, and various kinds of folk arts. Thus far, 150 volumes have been located; they contain some 1.5 milion lines.     

周平王奔西申与拥立周平王之申候--周"二王并立"时期诗歌创作历史文化背景研究

本以周太子宜臼奔申后西申侯联合西戎,论及申人与周人关系,并以周二王并立历史化背景探讨了西周灭亡的主要原因是以西申侯为主的三国联盟而导致其覆亡。     

Sangzhub Edition of King Gesar

Tibetan folk artists created and passed down through succeeding generations the story of King Gesar. All of them had an extraordinarily good memory. Of the known editions of the epic, only 10 percent are in written form with the remainder have been sung and passed down through history orally.A general survey of the folk editions of the epic in the 1980s showed that some 40 folk balladeers could sing more than 10 editions of King Gesar. Efforts have since been made to save, compile and publish these. Thus far, we have recorded 122 volumes of the epic in some     

King John and St Wulfstan

In accordance with the terms of his will, King John was buried near to the shrine of St Wulfstan in Worcester cathedral despite his apparent intention earlier in the reign to be buried in a Cistercian house. When and why John might have developed his particular interest in Wulfstan, the last Anglo-Saxon bishop, are considered and attention is drawn to the relevance of a famous legend linking Wulfstan and Edward the Confessor to King John's dispute with Innocent III over the king's authority in the appointment of bishops. The revival of Wulfstan's cult, which led to his formal canonisation in 1203, is seen as part of a general interest in indigenous saints, both Anglo-Saxon and contemporary, in the late twelfth and thirteenth centuries. The suggestion is made that this concern with national saints provides the context for John's devotion to St Wulfstan and for the significant choice of his place of burial.     

King Gesar:PUBLISHING PLAN

When the national conference on philosophy and social sciences was held inGuilin, Guangxi, in 1983, it wasdecided that efforts be made to gather and compile King Gesar as anational project during the SixthFive-Year Plan.With efforts made by dozens ofNPC and CPPCC delegates, the Statedepartment concerned earmarkesome 6 million Yuan for the ChineseAcademy of Social Sciences to organize the work.Compiling King Gesar was officially approved, and the first fourvolumes were published: The …     

King John's military reputation reconsidered

A measure that medieval chroniclers used for judging kings was success in battle. King John obviously failed this test with his loss of Normandy, 1202–04, and the failure of his 1214 continental campaign. Modern scholars prefer to depict the king as an able administrator, downplaying his military activity; they continue to follow medieval writers in labelling John an incompetent general, lacking boldness, even cowardly. In fact, John's poor military reputation is based on only a few comments in chronicles and verse narratives. While his defense of Normandy from the French was a disaster, partly because of his own failings, factors beyond his control contributed heavily to his loss of the duchy, such as the superior wealth of Philip Augustus. Critics neglect the link between the English king's warfare and his administrative activity, which aimed at raising men, money and other resources for wars. John conducted campaigns capably before and after the loss of Normandy. Some moderns accept traditional condemnation of his military skill, because of a misunderstanding of the nature of medieval warfare. Pitched battles were rare, and war consisted of seemingly aimless plundering raids and sieges of castles. John's supposed lack of boldness merely reflects a medieval commander's caution. His plans for the relief of Château Gaillard in 1203 and his 1214 two-pronged attack on Philip illustrate skill in strategy. Unlike many medieval generals John was skilled at siegecraft, seen at Rochester Castle in 1215. While King John's two greatest campaigns failed, costing him most of his continental lands, his failures in warfare are due neither to incompetence nor to cowardice.