I bought this book from the British Museum; they have a whole series of them. They look like rather simple language introductions, being less than 100 pages and heavily illustrated, but as Bill says, “they’re not kidding around”. The cover of the book contains a Zhou bronze inscription from the 11th century BC; this is not just nice cover art but is translated, into modern Chinese characters and English, in one chapter of the book. The book begins by looking at the way modern Chinese is written and spoken, it does a very good job at combating a lot of the myths about Chinese and explaining it all clearly. The next chapter is a breakdown of Chinese characters, and how they are written and how they are created, and broken down, and include tones and similar pronunciation.

Moore then looks at early oracle bones, he always includes the modern Chinese and English versions of the characters he discusses, he translates the texts, and explains the divination process. Not only this but he also had the BEST explanation of the “ten stems and twelve branches” that I’ve ever read. I’ve always been just about to get my head around it, but with one simple illustration it all made sense. It also contained a bone that was a fragmentary text of all the days of the sixty-day cycle, which Moore speculated was a handy reference for the diviners.

After the oracle bones he then looks at the bronze inscriptions of the Zhou, including as I mentioned a complete example of the cover illustration text. He looked at the standard characters as well as some variations. One of these variations was the bird script from Chu. I have to say Chu is the most fascinating of the Zhou cultures. They are responsible for the poems and beliefs of early spirit-possession, and here they had the MOST beautiful Chinese writing I have ever seen! I’ve never come across it before; it is called “bird script” and has birds added to the characters.

The next chapter looks at the writing under the unified Qin Empire, and examines in detail the seal script, which he describes as a very conservative script. I also learned that seal script was only used for inscriptions, and that a different style was used for writing on bamboo strips. I also learned that the bamboo strips could be re-used. There was a knife that could scrape the characters off the strips so they could be changed, and that early pictures of scholars showed them wearing these knives. Because this book focused on writing as functions rather than writing as art, it paid less attention to the developments of different types of calligraphy developed, giving only a brief outline of these forms. He looked at the development of the language and how it has been changed down to changes being made today.

It was a fascinating book, and despite its size I found I learned a lot of interesting new information. I would highly recommend it to people interested in the history and development of Chinese language. It also included a list of books in English, French and Chinese about the development of the language for further reading, several of these I shall have to track down and read.
I found this book first edition, for a pound at the second hand bookshop across from the British Museum. It is an essay that Wells wrote in 1939 about the state of the world. It is a very interesting read. It is full of bitterness and disappointment, and yet he still has a small belief that man may be able to avert himself from total destruction. Written just before (or at?) the start of the 2nd world war, I can’t help but think how his opinions would be worsened over the next several years, and I wonder what he thought after the war finished, before his death. I’m sure he wrote more after that and I shall have to find it.

The books start off with a look at how evolutionary theories have changed people’s attitudes towards history, the past and the future. He discuses how the Victorians had very little concept of the future. He talks about how he was able to write the Time Machine and see the destruction of mankind as a far off and unreal thing that it wasn’t disturbing and could be discussed without making anyone uncomfortable. “The future was something in another universe, in another dimension. One could say or think anything one liked about it because it did not seem to matter in the least.” (83) Another interesting insight was how he talked about his ideas changing over time, he mentioned past works and what he thought and how his ideas were always evolving, how he saw himself as very much a product of his time, how he was caught up in the beliefs of the late Victorian era, or the 20th century, and that his ideas grew and changed with time (for example his attitude towards the league of nations).

There was an interesting reference to the importance of printing in the development of Christianity. With printing, the book replaced the priest as the most important voice of religion. I thought this was a very interesting idea, and one that I’d not considered before. Printing and religion are closely tied in China, indeed my old professor, Timothy Barrett, is working on a book looking at the religious impetus behind the invention of printing in China. Yet there texts frequently remained magical in themselves, possessing or copying a scripture would give future reward or save you from earthly peril. There was also a huge variety in what was written, the was not one specific text that was viewed about all others. Why was this different to Europe? This obsession with the holiness of the Bible comes across today in the fanaticism of Evangelicals who seem to forget its origins. It also magnifies the power of books in their own lives so that one must be very careful about what one reads, or lets their children read, as if one book is true then people might easily mistake all books as true. (Hence their problem with Harry Potter, but I digress).

It is a very un-pc work. He talks with great distaste about all the flaws inherent in different cultures and religions. He has very little nice to say about anyone anywhere. It is because of this that I find it interesting that he is constantly referring to the future of the human race and people. It seems that he was carefully and deliberately including women in his arguments about the fate of the world. While I was half way through this book [Bad username or site: ”oursin” @ livejournal.com] was researching correspondence with Wells from the 30s about how women should have a more active role to play in his society of the future, besides simply breeding. There was little explicit references to the role of women in this book. He saw the problem of humans being a problem of too many young males, and that they needed something to do, or some way to be controlled and women were hardly mentioned at all. The only reference really to the role of women came across as unspoken, when he mentioned, almost as an aside, the dangers of birth control. He seemed to think that it would lead to the human race disappearing from existence because people choose not to breed. The conclusion could then be drawn that the role of mother was the most important one for a woman, whether or not it was the only one is not mentioned. I adore Wells’ and so my bias is to say that I do not think he does think this is the only path for women, but I may be deluding myself.

After criticising religion he goes on to be critical of the secular powers of the world. There was one line that seemed amusing for its description of today, rather than 70 years ago when he stated, “The labour party is densely conservative”. He looked at fascism in Italy, the Nazis, England, the US and China. I thought it was interesting to see how he described Chiang Kaishek as a fundamentalist Christian fascist, which I fully believe he was. I think it’s interesting because at the time, and for the years afterwards he was favoured by the Americans who never wrote of him in this way. He discussed Russia; he talked about how he hated Marx, but how he had met Lenin and Stalin. He talked about the problems and hopes of communism, and the way communism seemed to draw English youth in an almost ridiculous manner.

It was a joy to read. It was an interesting look at the way things were, and how he thought they had gotten there. While it was impossible to agree with all his arguments, and to know that none of the things he wanted (with the exception of the continuance of mankind) ever came to be, it is still well worth reading. It was depressing and enjoyable. It was especially interesting to read after The Devil Rides Out, having been written only a couple of years later. Together the two, (along with the Smedley I read a few months ago) have renewed my interest in this decade. It was definitely an interesting time for ideas and writing.
robot_mel: (Chinese)
( Oct. 21st, 2007 02:02 pm)
老学生到“书大”学习

新加坡开办了一个为老年人服务的书法中心。每个星期六上午,这个设在城里一条街的书法中心,总有一群年过半百的老年人到这里学习书法,他们不是来上普通的书法课,而是到本地第一家 “老年书法大学”学习。 
这所东南亚第一家的老年书法大学(简称书大)今年2月开课,姓李的导师说,学员们的学习态度很认真。书大学员的年龄差不多55岁左右,大多是退休者。学员常有机会参观书法展览,还跟各地老年大学的学生交流。
书大的课程一共三年,每星期上课3小时,每年的学费2400元。去年10月书大第一次招生,反应非常热烈,申请入学的人多达50多名,比原本的10个学额多出了5倍。后来,为了应付需求,学额增加到20个。


For translation into English
robot_mel: (Chinese)
( Oct. 21st, 2007 04:51 pm)
中国古代风俗故事 ‘贴春联’

在中国,每到春节,人们除了吃饺子,放鞭炮,互相拜以外,家家户户都要用红纸写春联贴在门上。人们说,这是为了驱除妖怪。为什么春联能驱除妖怪呢?

很早很早以前,在东海里有一座仙山,山上有一片郁郁葱葱的桃林,其中有一颗特别大的桃树,树下有两间青石屋,里面住这两个兄弟,哥哥叫神荼,弟弟教郁垒。他们哥儿俩相依为命,一起细心的看护着这片桃林。

在这片桃林的后面,有一个阴森森的山洞,里面住着各种个样的妖怪。他们平时都不敢走出山洞,因为神荼和郁垒也看管着他们。这两兄弟可厉害了,连山里的老虎都害怕他们,更别说这些妖怪了。如果他们之中的哪一个胆敢作怪,神荼和郁垒立刻就把他们捆起来,扔到山上去喂老虎。

可是这些妖怪不甘心,他们总是想出去兴妖作怪。有一天晚上,一个鬼老鬼母召集所有的妖怪在山洞里开会,她说:“我们不能总是这样被看着,我们要冲出去!”妖怪们听了都很高兴:“可是我们怎么出去呀?神荼何郁垒把我们看得这么紧?”一个小鬼叹着气说道。于是所有的妖怪又开始灰心了。突然小促狭鬼笑了气来:“我们把他们的兵器偷走,这样即使他们发现了我们,也拿我们每办法了!”妖怪们一听,都觉得这个主意好,可是派谁去偷呢?大家都把目光集中到促狭鬼的身上。“好吧,好吧,谁让我最小呢。”促狭鬼说道。

夜深了,神荼和郁垒检查好自己的东西以后,就睡觉了。促狭鬼偷偷的走进了他们的房间- 哎呀,兵器在他们的枕头边上呢!促狭鬼有点儿害怕,可是一想到如果得手,大伙儿就能自由了,于是状起胆子,偷走了兵器。还好,兄弟两个没有发现。

妖怪们见促狭鬼得手,高兴得手舞足蹈:“哈哈,这回他们拿我们没有办法了!”妖怪们在鬼母的带领下,一个个跑出山洞,大声喊着叫着,准备到人们住的地方去做坏事。

神荼和郁垒被妖怪的叫喊声惊醒了,他们伸手去抓自己的兵器,哪里还有兵器呢?他们往窗外一看,只见小小的促狭鬼正拿着自己的兵器在大闹。神荼和郁垒气坏了:“这些妖怪太无法无天了,他们以为偷走我们的兵器就没人管他们了。他们真是太小看我们了!”兄弟俩立刻起床,赶到那片桃枝,然后飞快的追赶妖怪。

妖怪们见兄弟俩追了上来,开始有点儿害怕。鬼母说:“怕什么!他们的兵器都没有了,看他们还能把我们怎么样?”听到鬼母的话,妖怪们放心的停下来,开始笑话神荼和郁垒:“哈哈, 你们再找什么呀?是不是找兵器,真可惜,在我们这儿呢!”兄弟俩大怒,亮出桃枝,向妖怪们的头上一扫 - 说来也怪,那么细那么软的桃之一扫到妖怪们的身上,立刻变得威力无比,妖怪们都乖乖的躺到了地上,神荼和郁垒把他们全都抓进了山洞。

人们这才知道原来两兄弟的桃林还有这样大的神力。后来,每到过年的时候,人们就用桃木削成片,写上“神荼和郁垒”,然后挂在门的两边,据说这样可以驱妖。这就是最早的春联。

明朝皇帝朱元璋在南京建都以后,下令每逢春节各家各户都要在门上贴用红纸写的春联。这样,春节贴春联就渐渐的形成了一种风俗。当然,随着时代的发展,社会的进步,春联的内涵也越来越方富多彩了。
.

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