The Dramatic Abandonment of a Late-Antique Settlement in the South Caucasus: The First Archaeological Findings from Qaratəpə, Bərdə Rayon,Azerbaijan

This paper presents the first results of a new project investigating the provincial structure of the eastern Caucasus region in the late Antique and early Islamic periods. Excavations at the newly discovered rural archaeological site of Qarat?p? have so far revealed two phases of use: a burial ground dating to the 12th century a.d. and an unusually large earthen structure burnt in a catastrophic fire. Owing to the rapid abandonment of this building, whole ceramic and glass vessels were recovered from the fill of one of the rooms. The presence of charred seeds and roof timbers allowed for the acquisition of radiocarbon dates for the construction and abandonment of the building, placing the latter at the end of the 6th century a.d. These findings reveal crucial clues as to the transformation of the rural zone prior to the expansion of Islam, and a unique material assemblage dating from this period.     

晚明文艺思潮对绘画的影响─—徐渭、董其昌比较研究

本文以徐渭和董其昌作为个例分析，讨论了晚明文艺思潮对当时绘画风格、形式变化的影响。     

The Production and Circulation of Carthaginian Glass Under the Rule of the Romans and the Vandals (Fourth to Sixth Century ad): A Chemical Investigation

Fifty‐seven glass samples from Carthage dating to the fourth to sixth century ad were analysed using the electron microprobe. The results show that these samples are all soda–lime–silica glass. Their MgO and K₂O values, which are below 1.5%, suggest that they were made from natron, a flux that was widely used during the Roman period. The major and minor elements show that these samples can be divided into four groups, three of which correspond to the late Roman period glass groups that were found throughout the Roman Empire: Levantine I, and ‘weak’ and ‘strong’ HIMT. Of particular interest is our Group 2, which is technologically and compositionally similar to HIMT glass and the CaO and Al₂O₃ values of which are similar to those of Levantine I. Glass of similar composition has been reported by several authors and is predominantly found dating from the late fifth to seventh century. This could represent a ‘new’ glass group; therefore further study is needed to determine its origin. Also, this study suggests that the Vandal invasion in North Africa did not disrupt the glass trade between Carthage and the Levantine coast.     

晚清地方官对民间经济活动的管理——以近代江南地区的碑刻资料为分析基础

碑刻资料保留了地方官署管理民间经济活动的大量记录,客观地反映了地方官对待民间经济活动的态度与行为。晚清江南地区地方官署在对民间经济活动的管理中着力构建市场秩序、保障市场运行,体现了积极发展工商业经济、规范民间日常经济活动的努力,呼应了晚清政府对经济政策的宏观调整。但是,在规范市场行为的同时,地方政府继续维护牙行的垄断利益,屈从于行规、业规等民间习惯法,维护旧式行会的权威性。这些矛盾做法,构成晚清时期经济管理活动中新旧共存的过渡特色,导致了政策与执行之间的落差。     

河南焦作白庄汉墓M121、M122发掘简报

2009年8月焦作市文物工作队在焦作白庄墓群发掘M121和M122两座汉墓。M121和M122两耳室相连。墓中各出土陶仓楼及其他陶器组合,对研究焦作地区汉墓分期和陶仓楼的排序具有重要的意义。     

清末的私塾改良及其成效

清末,新式学堂虽然有了较快的发展,但仍难以承担起初等教育的重任,由此教育领域里出现了先由民间倡导后由官方推行的一场私塾改良运动.这场运动大致分为调查劝导、召开观摩会设立研究所、甄别改造塾师、认定四个步骤.由于缺乏强有力的中央政府的领导,来自塾师的抵抗以及私塾根深蒂固的社会地位等因素的制约,这场改良运动显得雷声大、雨点小而收效甚微.这表明,传统教育向现代教育的特型必然要经历一个艰难曲折的过程.     

甲午陆战与晚清陆军军事教育的发展

甲午陆战的失败是晚清陆军军事教育的重要转折点.由于汲取了甲午陆战失败的教训,陆军军事教育得到了空前的重视,无论是陆军军事学堂的数量还是教育人数都得到了飞速的发展,促进了中国军事教育近代化的发展.     

清末民初陕北天主教传播过程时空特征分析

清末民初是天主教在陕北地区发展的重要阶段。在当时陕北23个县中有天主教传入的占19个,广大农村是传教士传教的主要地区,清光绪二十七年至宣统三年即1901至1911年是陕北天主教发展的高潮期。陕北地区在今内蒙古伊克昭盟与山西之间的37·5°N~38·5°N间呈东宽西窄的横楔形区域内,形成了一个天主教堂分布的相对集中区,其中又以西部靖边、怀远(今横山)和定边三县为天主教势力集中的重心所在。县域内天主教堂的空间分布也具有一定的规律。本文主要依据相关地方史志,简要说明清末民初天主教在陕北地区的传播过程并初步探讨其时空分布特征。     

广州地区出土西汉青铜器矿料来源分析

广州地区出土汉代青铜器数量众多，在考古学方面研究成果不少，但通过科技考古研究其产地的却不多。为研究广州地区出土西汉青铜器矿料来源，通过对广州出土西汉青铜器进行成分分析和铅同位素比值测试，与广西、江西、云南、贵州、安徽、湖北、河南、河北、北京等地出土同时期青铜器成分进行比较，发现西汉中晚期各地青铜器合金配比情况基本趋同。且根据含砷等微量元素这一显著特征，认为与广西合浦出土同时期青铜器矿料可能来自同一个地方。测试的铅同位素比值高度集中，其矿料应该来自同一个地方。分别与广东、贵州、云南、陕西、河南等地战国至西汉青铜器铅同位素比值进行比对，发现与广东、贵州、云南出土青铜器矿料来源同属一个大的成矿区，与河南、陕西等地明显区别。验证了学者们在考古学研究认为岭南地区出土西汉青铜器产自本地的观点。     

晚清士大夫对古埃及的历史书写

晚清士大夫对古埃及史有着浓厚兴趣,就纪年方面,他们把古埃及年代与先秦纪年接榫,在书写过程中表达了自己的历史观,如林则徐在书写埃及史时故意不用武则天纪年。就物质层面,晚清士人对古埃及的金字塔和木乃伊特别关注。就典籍层面,晚清士人被掌握话语霸权的西方人误导,误以为承载古埃及文明的亚历山大图书馆被阿拉伯人焚烧,从而对阿拉伯人口诛笔伐。就文明层面,晚清士人在埃及文明哺育希腊罗马文明的基础上,将拉克伯里"中国人种西来说"进行改造,构建出埃及文明源于中国的说法,这样的西学中源循环说为晚清中国学习西方文明提供理论依据,唐才常、王树楠等人认为西方文明实际上最早发端于中国,我们只是"礼失求诸野"而已。