烟草传入东北的途径与年代

烟草传入东北的途径 ,一条经由朝鲜 ,由其使臣传入 ;一条经由中国内地 :一是被俘或投附后金的明军 ,二是南部沿海地区的私相贸易 ,三是后金直接从内地获取烟草 ;最后 ,东部蒙古各部也是烟草从内地传入后金的一个中间媒体 ,传入后金的年代在天聪元年 (16 2 7年 )。     

Fiasco: The Anglo-Franco-Soviet Alliance That Never Was and the Unpublished British White Paper, 1939–1940

This article is about the Anglo-Franco-Soviet negotiations in 1939 for an alliance against Nazi Germany and about how the British government later tried to represent those negotiations to public opinion. The first part of the essay presents the Soviet point of view on the negotiations and how the British and French governments, though mainly the British, reacted to Soviet alliance proposals. It is a fresh representation of the Soviet perspective from published and unpublished Russian language sources.

The second part of the essay focuses on how the British sought to represent the abortive negotiations through a white paper, placing the blame for failure on the Soviet Union. France opposed publication because, however carefully prepared, the white paper showed that the Soviet side had made serious alliance proposals with precise, reciprocal undertakings which the British government was reticent to entertain. The French were all the more annoyed because the white paper omitted to underline that they had been more receptive to Soviet proposals.

The trilingual, multi-archival evidence presented in the first part of the essay effectively supports the French perception of the white paper and more generally of the failed tripartite negotiations.     

关于宁波为吴东渡日本出海口的考证

一、由“三角缘神兽镜”引伸的问题二十世纪六、七十年代以来,在日本发掘的一些古纹中,相继发现了大量的古铜镜,其镜背内区主题纹饰为半浮雕的神仙和神兽的组合,外区由两周锯齿纹带及一周复线水波纹相组成,边缘断面呈正三角形,并且形体较大,一般直径在20厘米以上,日本考古学界称之为“三角缘神兽镜”①。有关资料表明,截止1998年,在日本已出土的这类铜镜已达485枚,伴随而出的还有一些三角缘佛像镜,这些铜镜存续年代大多都在公元三至四世纪初,且出土区域主要集中在日本畿内一带②。三角缘神兽镜的考古发现引起了中日考古学界的普遍关注,从目…     

锦州为汉代徒河县再考

关于汉代辽西郡徒河县的地望,以往学或将其确定在营州东北,或定为邰集屯汉城址,或定在锦州西北,或定为锦州市。本作通过对大量献记载的考证,结合对锦州汉城遗迹、遗物的实地调查,对上述诸说进行了讨论,认为锦州市区新发现的汉代城址应为汉代辽西郡徒河县的旧址。     

郝懿行《尔雅义疏》之刊刻源流

郝懿行(1755—1823),字恂九,号兰皋,山东栖霞人。所有《尔雅义疏》、《山海经笺疏》、《春秋说略》等。其中《尔雅义疏》一书,最能反映郝懿行的学术成就。关于郝懿行的《义疏》刊刻情况,王欣夫先生的《蛾术轩箧存善本书录》中讲得最为简明扼要：“兰皋此书,初刻入阮氏《学海堂经解》,此(陆建瀛刻)为第二刻,世所谓简本也。咸丰乙卯,高伯平得钱塘严鹤山钞本,怂恿聊城杨至堂重刻,而胡心耘续成之,为第三刻。同治丙寅,兰皋孙联薇据以覆刻入《郝氏遗书》,为第四刻。光绪间,崇书局又刻之,为第五刻。世所谓足本也。”现谨依王先生所述为纲,结合其它一些材料,以进一步说明此书的刻印源流和由此而引发的足本与删节本问题,以对我们利用该书提供一定的帮助和便利。     

他是华人的骄傲——访菲律宾的“中国旅游大使”蔡其仁

陪我们前去的导游见到蔡先生时,一个劲地叫“大使好”、“大使好”。 “大使’？蔡先生是什么大使,难道他是外交官？但眼前的他又不像.他的办公室位于“Busihess Bank”大楼的顶楼,窗户外面是漂亮的马尼拉海湾“日落大道”,宽敞的办公室排满了他旗下各公司的主导产品——当然最多的是饮料。在菲律宾,蔡其仁是家喻户晓的饮料企业Zest-O团的董事长。     

丝绸中国的骄傲--兼评《浙江省丝绸志》

20年来的修志热潮,不要说通志,包括省(区)、市(地区)、县(市)志和乡、镇、村志,确实五彩缤纷,令人眼花缭乱;即从专志而言,不仅是传统的专志,如江河、水利、名山、寺院等志,各地纷纷推出,远胜古人;而方志史上绝未闻见、方志目录中从无著录的专志,也一时登场,使人如入山阴道上,应接不暇.以浙江省为例,诸如测绘志、电影志、外事志、围垦志、烟草志等等,不一而足.长江后浪催前浪,真是气象万千.这些年来,每一种前无古人的专志问世,虽然不关我的专业,但内心总感到一番激动,为我国专志修纂推陈出新的形势而无比兴奋.     

Dainzin Sings the Pride Of the Snowland

WhenDainzinfromTibetwonthefirstsingingprizeattheAprilnationalcontestheldinNannin2.theGuan2xiZhuanRAutonomousRegion,hehasbeenwinnerforthreetimesinnationalcontests.ForTibetanartists,heistheonlyonetohavethepride.BorninBainang,Xigaze,in1962,Dainzinlovedsingin…     

沈阳市何时开始建城考

关于沈阳何时开始建城的问题,史学家一般都认为始于辽东郡候城县的建立。但对于候城的建置年代,则有不同的看法,有的认为是在汉代,有的认为是在战国时。木文以历史文献记载和新近考古发现为依据,结合前人的研究成果,进一步证明候城建置不始于西汉王朝,而始于战国时的燕园。     

Bunker's Advice Was Bunk

Book reviewed:
Howard B. Schaffer. Ellsworth Bunker: Global Troubleshooter, Vietnam Hawk . Chapel Hill: University of North Carolina Press, 2003. xiv + 380 pp. Notes, bibliography, index. $34.95 (cloth).     

The Midsummer Solstice As It Was,Or Was Not,Observed in Pagan Germany,Scandinavia and Anglo-Saxon England

From records of pagan Scandinavia, Germany, Anglo-Saxon England, the Mediterranean countries and early Christian influence, the attempt is made here to assess why it could be that ancient sun-worshipping communities in north-western Europe did not commemorate the summer solstice. The paper addresses the following questions: What were the survival needs of these early societies? How did they perceive and use the summer season? What is the significance of midsummer as historically recorded? What effects did calendar changes have on the observance of seasons? What effects have nineteenth-century mythologists had on our perception?