“连环义记”考释

现藏于上海历史博物馆的“连环义记”腰牌,多少年来钱币界各类书籍杂志,无一不断定为浙南农民起义组织金钱会所铸之信号钱．把“连环义记”的性质与“金钱义记”、“震忠团练”等同。笔根据多年来对金钱会的研究和新近温州玉海楼光绪十五年（1889年）张庆葵手稿《瑞安东区乡团剿匪记》的发现,“连环义记”腰牌的真实面目露出水面。     

2006年下半年会员活动安排

《金钱会及其铸币》是钱币学和历史学相结合的一本专。建国、法仁先生通过对“金钱义记”钱的铸行时间、铸行区域以及对该钱版别、性质的探索．不仅把“金钱义记”的钱币学研究推进了一步,而且对那个时代、那段历史的重新认识取得了新的成果。     

《金钱会及其铸币》一书发行

《金钱会及其铸币》一书于2006年7月26曰在杭州举行了首发式。该书是浙江省钱币学会的研究课题,并列入浙江省社会科学联合会的研究课题。课题组经过多年的努力,多次到金钱会起义和活动地——浙江平阳、苍南、瑞安及福建省的福鼎等县进行实地考察,收集到大量的史料．见证了许多“金钱义记”铸币实物。为研究和编写工作奠定了良好的基础。全书共分十二章。主要论述金钱会起义的历史背景,金钱会的组织和活动情况及其失败的原因,阐述了金钱义记钱币的设计、铸造、种类、版别、性质。     

“金钱义记”钱的来龙去脉

本文介绍一枚“金钱义记”币,其径44mm,穿7mm,缘宽6mm,重28．4g,钱文刚正,铜质熟旧,制作精美。它是浙南地区一个反清秘密组织金钱会的会员用作身份证明的钱币。     

《金钱会及其铸币》一书举行首发式

2006年7月26日,《金钱会及其铸币》一书在杭州赞成宾馆举行了首发式。全省各市钱币学会的秘书长参加了首发仪式。《金钱会及其铸币》是浙江省钱币学会的研究课题,并列入浙江省社会科学联合会的研究课题。课题组经过多年的努力,多次到金钱会起义和活动地——浙江平阳、苍南、瑞安及福建省的福鼎等县进行实地考察,收集到大量的史料,见证了许多“金钱义记”铸币实物,为研究和编写工作奠定了良好的基础。     

金钱义记背“离”的思考

“金钱义记”钱,是清咸丰末年浙南天地会支派金钱会的入会信物之一。自1936年《新光杂志》首次披露至今,已有多位学者专家著文论述。由于受到刘祝封《钱匪记略》中“后有谢公达,朱秀仙,陈十一,湖州人卖笔者周荣,山东人军犯孟州,铜匠王秀金与赵启、缪元共八人结为兄弟,分作八卦。”之言的影响(《平阳县志》作赵起、缪元、朱秀三、谢公达、张元、孔广珍、刘汝凤及金华人周荣等八人),对金钱义记的种类问题,围绕以八卦为背文基本有四个观点:1·按八卦分别铸有背乾、坤、震、巽、坎、离、艮、兑加无卦文9种。2·八卦加天、地及无卦文计11种。3·…     

瑞安发现“金钱义记”信钱

近年,在浙江瑞安县废品收购站发现两枚阔廓"金钱义记"钱。一枚钱面金字从"人"字,钱背两方胜,穿上首有一"雕"字。钱径4.7厘米(图一)。一枚钱面金字从"入"字,钱背两方胜。钱径4厘米(图二)。     

敦煌本《法华义记》考辨

梁代大僧正法云的《法华义记》对后世佛教,尤其是天台宗影响深远。而敦煌遗书中题名为《法华(经)义记》的S.2733、S.4102、P.3308以及被《敦煌遗书总目索引》误判为《法华义记》卷三的S.37皆非法云《法华义记》的抄本。在《大正藏》第85册所收《法华义记》卷三中,题注说明此卷前部分依S.2733,自"安乐行品"以下部分据S.37,此处所谓的S.37使用的是已废弃的旧编号,实际指的S.4102。     

“中华革命军义饷凭单”与日本友人梅屋庄吉

“中华革命军义饷凭单”是辛亥革命时期以“同盟会本部”名义发行的筹饷票券。笔参与编的《辛亥革命时期货币》一书,收录有五元面值的该券一张。其正面居中为白日图案及交叉的青天白日旗和青天白日满地红旗帜．其上方为“中华革命军义饷凭单”名称．下侧为“五圆”面值．右边为“同盟会本部发行”。左边为“黄帝纪元四千六百零九年月日押”字样,外绕花框,四角分别有“5”及“五”字面值数。背面为发行“要则”五条．内容如下：“本部为接济各地义军军需起见．特发行此义饷凭单,分百圆、五十圆、十圆、五圆四种”;“新政府成立后,持有此凭单可向新政府银行照数取换国币”;“新政府成立后．持有此凭单在本国内无论何处均可通用”：“本凭单得由所有转让与他人”：“本凭单发行时盖有三印为据。如未盖印及印迹不符作为废纸”。     

青蚨剑

钱币是常见之物,又是宝货中的宝货。人们崇拜金钱,相信金钱的魔力无处不在。于是金钱从流通领域进入人们的俗信世界,古籍对此早有记载。如人们相信身带一枚周元通宝,就能祛邪纳祥,因为周元通宝是熔佛像之铜铸造的,有佛的灵光。明清时期,人们用前朝古钱编作剑形,悬于厅堂或床前。剑为兵器,能斩杀妖魔,人们相信钱剑有护室卫身功能。这种钱剑称“青蚨剑”,源于晋代《搜神记》记述的一个美丽的传说。     

关于抗战时期“伪银行”的通信——答加藤正宏先生

姚朔民老师寄来日本《收集》杂志2 0 0 0年第六期上加藤正宏先生的文章 ,对我在《中国近代纸币》中称满洲中央银行、中国联合准备银行、蒙疆银行、中央储备银行、冀东银行、察南银行、华兴商业储蓄银行等七家为伪银行不解 ,他认为“在日本和中国 ,对于‘伪’银行的理解首先就有所不同。即使退一步讲 ,按照中国的认识 ,在前述 (如汇丰银行等外国银行或中外合办银行 )中恐怕也有着应看作‘伪’银行的银行。在上述诸外国银行中 ,同样可以看到把在半殖民地化的地区作为势力范围来发行纸币的思想。这些银行与由于侵略国日本有关而被作为‘伪’的…     

THE "CREATIVE CLASS" IN THE UK: AN INITIAL ANALYSIS

Richard Florida argues that regional economic outcomes are tied to the underlying conditions that facilitate creativity and diversity. Thus the Creative Class thesis suggests that the ability to attract creativity and to be open to diverse groups of people of different ethnic, racial and lifestyle groups provides distinct advantages to regions in generating innovations, growing and attracting high‐technology industries, and spurring economic growth. In this paper we investigate the extent to which there might be similar processes concerning the relationship between creativity, human capital, and high‐technology industries at work in the UK as in North America. The approach taken is broadly sympathetic to the Creative Class thesis; critical perspectives and reservations from the literature are introduced as appropriate research is focused around the three principal research questions: Where is the creative class located in the UK? What is the impact of quality of place upon this dispersion? What is the connection between the location of the creative class and inequalities in technical and economic outcomes within the UK? To this end, the creative class and its subgroups are defined and identified. We then construct quality of place indicators relating to tolerance, diversity, creativity and cultural opportunity. To these are added measures of public provision and social cohesion. Data are analysed by means of correlations and regression. In general we find that, although the distribution of the creative class is uneven and complex, our results are consistent with the findings of the North American research with the notable exception of technology‐based employment growth. Finally, priorities for further research are discussed. The need to further investigate causality, variations within the creative class itself, and the potential role of qualitative data in this are highlighted, as is the potential fate of “non‐creative” workers and places.     

细说“上海壹两”——“纹银壹两”、“上海壹两”、“关平壹两”及香港造币厂

以现代眼光来看,古中国的货币是没有制度可言。譬如金银虽自古即有价值,却没有制造金银币,即便铸过货币形状也不是用来作流通工具;真正作流通用的,基本上都是铜钱。到清朝时,大体上仍然是银钱平行本位;大数用银,小数用钱,铜钱与银两间基本上维持一千文兑一两的比价,以增减铜钱的重量来配合市场的变化。白银在作为交易媒介的使用上,虽有不同的形状,但仍是以含银的重量计算,不是以数量计,而各地习用的成色与秤法不一,在成色的鉴定及重量的换算上十分麻烦。因此当制作精美、成色重量一致的外国银元流入中国后,由于使用方便很受人民欢迎,慢慢在…     

人文地理学研究方法论的进展与"文化转向"以来的流派

欧美发达国家现代人文地理学研究的方法论已成系统。本文以国外文献与著名人文地理学者论点为依据,以现代人文地理学哲学思潮与衍生的研究方法论为基础,探讨了方法论与衍生的研究方法与其拓展的研究领域及其动力关系,追索并总结出前沿研究与研究流派脉络,以及探讨不同流派不断延伸的具体研究内容。     

乐山 峨眉山 大足石刻 到“天府之国”看大佛

每个人看大佛,都会有不同的感受。在画家眼里,它是石雕的画;在诗人眼里,它是凝固的诗;在艺术家眼里,它是一座艺术殿堂;在哲人眼里,它是思考生命意义的书……     

GU HONG,A "LIVING BUDDHA" IN THE EYES OF THE TIBETANS

正During the day,she bustles around the operation table in her thick antiradiation vest.At night,she has to go to sleep on a chair due to her pulmonary edema.On the Qinghai-Tibet Plateau,where congenital heart disease occurs at a high rate,she sustains a hope of survival for the children with congenital heart disease by working hard.Parents call her"a living Buddha",and her colleagues think her a     

OUT OF PLACE IN THE COUNTRY: TRAVELLERS AND THE "RURAL IDYLL"

A controversial new Criminal Justice and Public Order Act in Great Britain contains measures to curb the lifestyles of a group known collectively as "New Age Travellers". This paper examines these travellers as "folk devils" of the Conservative "New Right" on a number of levels: their lifestyle does not conform to that espoused by authoritarian or libertarian Conservatism; moreover, they violate the spatial order of contemporary British society by trespassing against the dominant social representation of the countryside — the "rural idyll". In Parliamentary debates speakers drew on the rural idyll to defend the exclusivity of access to the countryside. Notably, whilst Gypsies were seen as having a legitimate if highly marginalized position in the rural representation, few saw any place for New Age travellers.