This article takes the four handed down Chu Gong Jia bells and the Chu Gong Jia bell unearthed in Zhouyuan as the research objects, and combines the existing research results to conduct a comparative study of the two from the perspective of inscription glyphs, word relationships, style, and decorative patterns. It is pointed out that the inscriptions, style, and word relationships of Chu Gong Jia bells in the late western Zhou dynasty all show the regional characteristics of the Chu characters. The inscriptions, style, and relationship between words of the Chu Gong Jia bell unearthed in the Zhou dynasty also reflect the regional characteristics of the western Zhou dynasty. This article also conducts a comparative study of the bird patterns on the bells of the western Zhou dynasty, and points out that the bird patterns on the Chu Gong Jia bell unearthed in Zhouyuan are not common in the southern region during the western Zhou dynasty, but are more closely related to the Baoji Phoenix bird pattern with a fleshy crown common in the Baoji region during the western Zhou dynasty. Its stiff demeanor and forked upturned tail may be due to improper imitation of southern bird patterns. The regional characteristics and bird pattern on the right drum of the Chu Gong Jia bell inscription unearthed in Zhouyuan indicate that its origin or locality is in Zhouyuan. The research in this article has a promoting effect on the understanding of the regional characteristics of bronze inscriptions in the western Zhou dynasty, and is beneficial for us to further understand the early Chu characters and Chu culture. The conclusions of this study can provide some reference for the formation and development of the character system in the Zhou dynasty and the study of the casting and circulation patterns of bronze.

The tombs at the royal level of the Western Han dynasties belong to the five kingdoms of Chu, Liang, Lu, Zhongshan and Changyi, representing the new forms and ideas of the tomb architecture. Taking Shanchuwang Tomb in BeidongShan, Xuzhou as an example, this paper analyzes the architectural structure and symbolic significance of the tomb, and tries to discuss the concept of burial reflected in it.The analysis of the structure of the main body of the tomb reveals the basic logic of the tomb imitating the palace on the ground, and the definition of the nature of the annex reflects its transcendence over the general form of the tomb.

The modern Chinese copula, 是 shì, had not yet appeared in the oracle bone period. It began to emerge in Zuozhuan (左傳 ), and appeared only when expressing the judgment of complex topics. Based on the observation as such, this paper looks into the demonstrative of 是 shì, and examines its evolution before it becomes a copula. The task takes three steps: first, usages of 是 shì are investigated throughout various time periods; second, characteristics of sentences containing 是 shì are explained according to how it is used; and last, a comparison is made of sentences containing 是 shì in excavated Chu manuscripts in order to determine their properties. What can be, in fact, explained through the analysis of Chu bamboo literature in the Warring States Period (475-221 BC) are the characteristics of the transitional sentence before the development of 是 shì into the copula. First, in the bamboo slips “Sande” from the fifth volumes of “Chu bamboo slips collected in Shanghai Museum”, the object prepositional phrase appears, indicating the transitional phase in which the 是 shì phrase in the first stage advances toward the second one. “Sande” is the literature of the late Warring States Period, and has a V writing section in which the object has been transposed and no '也' has appeared at the same time. Second, apart from the situation in which the first stage is used as a subject, the situation in which the explanation part leads to NP/N fixation can be considered through the object transposition leading to the NP/N fixation of the topic part. Last, given that “邾公華鍾 (哉(載)公眉壽 ，邾邦是保 : Tsp, NP是 V)” is an article of the Spring and Autumn Period, it is estimated that 是 shì had been initially regarded as the object, and the phrase “TNP, NP＋是＋VP/V” was gradually used as a fixture through the process of the analogy and re-analysis. However, it is critical that this view be examined more closely, and therefore, further research is also needed.

In Ron-chens of Shangbo bamboo slips, there is “A Lou (僂)”. The first word should be read as “Fu (㾈)” in Shuowen, which refers to a hunchback. The “Fu Lou (㾈僂)” is a continuous word, which also refers to a hunchback. In the second edition of Ron-chens, there is “Lou Zhe B Shu (僂者數)”, in which “Shu (數)” should be read as “Lou (塿)” which is called “Mei T Ye (塺土也)” by Xu Xuan, it is cited as “Mo Tu Ye (摩土也)” by Xu Kai, Wang Niansun is changed to “Li T Ye (歴土也)”. According to Shangbo bamboo slips, Xu Kai is right. Bamboo slips here refer to the work of flattening loose land for hunchbacks. In Two-year Law of Zhangjiashan bamboo slips, there is “C Ren (人)”. The first word should be read as “Mian (眄)”, which refers to the blindness of human eyes in the Two-year Law and the Han bamboo slips of Xuanquan. The word “Mian (眄)” in Shuowen says “Mu Pian He Ye (目偏合也)”, There is no exact example in the ancient books, and the unearthed documents can prove their faith and have evidence.

There are two interpretations of the idiom “日逑月相” in No.11 scripts of “Minzhifumu” in Chu Bamboo Slips of the Shanghai Museum. They are “日就月將” and “日聚月扶”. “日就月將” means to make progress every day and every month. “日聚月扶” means to gather every day and every month. These interpretations are not completely convincible. According to their shapes, syntactic structure and context, it is suggested in this article that “日逑月相” means to be compared to the sun and the moon. The second part of this paper mainly discusses the word “𣳠”. Seas were mainly written as “𣳠” instead of “海” in the characters of Chu Kingdom during the Warring States Period. When the word “海” became popular, the word “𣳠” disappeared.

Based on the analysis of the contents of removing evil spirits on bamboo slips for divination in Chu area, this paper infers that the connotation of the object of removing evil spirits in the Warring States Period was considered as negative significance, so diviners regarded it as the source of disease. In order to relieve the illness, diviners will try to solve its specific reasons. This will transform some related actions and contents into noun-like ones, thus creating new parts of speech and semantics. Most of these transferred-designations are unmarked and difficult to distinguish from basic vocabulary. Therefore, it is necessary to restore their highly generalized meanings through the analysis of metonym-referential phenomenon. After defining and classifying , this paper re-interprets the objects of the study by combining the excavated and handed-down documents, such as “Shuishang(水上)”, “Mengzu( )” and “Renhai(人 )”, in order to further reveal the content and value orientation of early Chinese sorcery and religion.

The research for the “Tsinghua possession Chu Jane” conduct a concentrated study to explore the “shí-organs” in some Chinese characters. The research focuses on the text of the test interpretation, and then throughout discussion to go deep into the understanding of food culture. The results will be beneficial to facilitate academic writing materials excavated Warring States to expand research in other areas.

The traditional writing of the Vietnamese nation – Nom characters – is a kind of “Sino style” (or so called “Chinese-character-shaped”) “square-shaped” writing system. For more than 100 years, many Vietnamese and foreign scholars have been interested in this writing, discussing and engaging in studying it from different angles. Starting from the philology point of view, the author tries to reveal the issues surrounding “Nom character” studies. They can be attributed to three big topics: 1. The origin of Nom characters and how it became a writing system lasting throughout different historical periods; 2. The internal structures of Nom characters and their evolution; 3. Different stages of Vietnamese philology and the social functions of “Nom characters”. This paper is going to discuss the above-mentioned topics, at the same time as introducing some of the authors’ observations on these topics as references for colleagues.

《郭店楚墓竹简》作为一批封闭性的文字材料，真实地反映了东周时期楚国简册的用字情况，对研究楚国文字使用情况具有十分珍贵的价值。笔者对郭店楚简的用字情况和传世文献进行对比，全面梳理了各种复杂的字际关系。本文专对其中一形数用字的各个职能之间的关系及用字特点进行了全面梳理。具体分为： 1.本用+借用，如：“耑”（“端”的古本字）在郭店楚简中有两种用法：本用作“端”和假借作“短”。2.借用+借用，如“句”字在郭店楚简中有三种用法：通假作“後”（已出现本字“後”）、假借为“后”、假借为表示假设之“苟”。3.本用+本用，如：”字在郭店楚简中有三种用法，用作“志”，用作“识”，用作“恃”，都是本用。

《上博七‧君人者何必安哉》甲、乙本簡5曰：“君王龍其祭而不為其樂”。其中“龍”字，學界至今有讀作“隆”、“淡”、“襲”及“供”等說。本文指出簡文中“龍其祭”與“為其樂”並舉，二者應有一定關係，“龍”與“為”可能是同義詞。揆諸音義，“龍”可讀為“用”。“用”、“為”並有“行”義，古籍中不乏對舉和連用之例。準此，簡文應讀為“君王用其祭而不為其樂”，意謂君王雖行社祀，但卻不舉行與祭祀相關的樂舞。

《楚辭‧天問》向來號稱難解，這有許多方面的原因──全篇多為問句，且句式以簡短的四言為主，使得問意更加隱晦難明；而篇中提及的神話及古史傳說，有些或已湮滅；此外，簡冊編連是否有錯亂、歷代傳抄是否有訛誤，也值得考慮。本文即擬討論〈天問〉中兩處可能屬於傳抄訛誤的問題：一是「該秉季德」的「季」，二是「胡終弊於有扈」的「有扈」。前者傳世文獻皆寫作「冥」，後者則應為「有易」。本文將根據新出楚簡文字的形體，對〈天問〉可能的致誤之由提出解釋。其中，「季」的問題較為複雜，還牽涉到甲骨文中殷先公的稱號，本文亦將一併討論。

包山二号楚墓遣册简中的五个字,应隶定为“ ”，即《说文·豆部》之“ ”，其器形就是出土实物中的五个磨光黑陶扁圆腹罐，主要用来盛装肉醢、醯之类流体食物，有透气的草饼及纱、绢封闭覆盖，器形较小，制作精致，可用于献享。另外，本文对 “冥”字之来源也有讨论，并将简文“ ”改读为“醯

본 연구는 19세기에 그려진 추사(秋史) 김정희(金正喜)의 <세한도(歲寒圖)>가 당대와 현대를 가로지르면서 시대적, 문화적 차이를 통해 수용된 다층성을 밝히고자 한다. 김정희는 조선후기의 뛰어나 서화가(書畵家)이자 금석학자(金石學者)이자 실학자(實學者)이다. 그는 1844년, 그의 나이 58세 때에 제주도로 귀양을 가게 되었다. 그때 김정희를 기억해준 유일한 제자, 역관 ‘李尙迪’을 기리는 마음으로 <세한도>를 그렸다. 이 <세한도>는 네 종류의 글로 오늘날까지 기억되고 있다. 그 첫 번째는 김정희가 이상적을 기리기 위한 발문이다. 두 번째는 이상적이 김정희의 의사와 무관하게 정치적인 이유로 청나라 명사 16인에게 보여주고 받은 찬문찬시이다. 세 번째는 광복 후 김석준, 오세창, 이시영이 더한 찬문찬시이다. 네 번째는 황지우를 비롯한 여러 시인이 남긴 현대시이다. 롤랑 바르트가 제기한 것처럼, 하나의 기호는 2차 의미체계에 의해 새로운 의미를 생성해낸다. 그런 측면에서 바라볼 때, 추사 김정희의 <세한도>는 오늘날 황지우의 <유리끼운 세한도>에 영향을 미쳤다. 추사 김정희가 <세한도>를 통해 자신에게 의리를 지킨 이상적을 기억하며 19세기의 ‘의’를 밝혔다면, 황지우는 추사 <세한도>를 20세기에 불러내어 현 시대의 문제와 해결방안을 제시하였다. 즉 거대담론이 사라진 것처럼 인식된 현실세계에서 추사 김정희의 <세한도>를 다시금 불러 세워, 아직은 사회적 문제, 거대담론의 문제로 행동해야할 때임을 드러냈던 것이다. 추사 김정희의 <세한도>는 당대 개별적 작품성뿐만 아니라 시대를 넘나드는 시대사적 의의를 지닌다. 이를 드러낸 현대 시인이 바로 황지우이다.

This paper gives a description of the syntactic and semantic features of the constructions of “Verb + chu /chulai /chuqu”. It points out that these constructions mainly express the meaning that an entity transfers or is transferred from the inside of a container to the outside, or vice versa. The various features depend on the relevant cognitive scenes directly or indirectly.

Rev. Kil Sŏn-chu was amongst the first generation of indigenous Protestant Christian leaders. In 1897 he was converted to Christianity at the age of 29 and served as a lay Christian leader while he took a course of study intended for native local preachers. In 1907 he was ordained as a pastor and began preaching in the Changdaehyŏn Church, the central church in P’yŏngyang. In Korea, until recently he is known as the evangelistic pastor who stuck to saving soul and was indifferent to the national issues like Korean independence and cultural changes. In this paper I try to show that Kil Sŏn-chu was not only a devout evangelistic pastor but also was concerned with issues related to Korean independence and cultural changes. This study is divided into the five sections. Following the introduction, the second section gives a historical overview of Korean society at the time in which Kil Sŏn-chu lived, and offers his vitae. The third section deals with the ways that he was conscious of the Korean nation and expressed his willingness to devote himself to the Korean nation in his political and cultural activities. The fourth section traces the motives behind the development of eschatological worldview or faith by Kil Sŏn-chu and thereby explains the way his patriotic concern with the Korean nation was reflected in his eschatological faith. In Kil Sŏn-chu’s life there are shown three different aspects inthree subsequent periods. The first period is from his conversion to Christianity to before his decision to save his soul. He identified the Korean nation as people bound together by a shared history and state. He was engaged in political activities for Korean independence. The second period is from the decision to save his soul to before he was in prison. He was interested in the cultural elementsof the Korean nation. He considered culture as the means for the Korean nation to survive or exist further in this world. The third period is from his release from prison to his death. In his Eschatology, he developed his own concept of eschatology and propagated the gospel of Jesus’ coming being followed by the millennial and eternal world.

The purpose of this study was to investigate the effect of dietary dae-chu(Rhamnace ziziphus, A), onion(Allium cepa L., O), mixture extracts (mulberry leaf, licorice root, pine needle, angelica gigas, jujube, onion, M) on serum glucose, lipid, enzyme, phosphorus levels in rats (Sprague-Dawley male rats, 357.03±7.08g). Serum calcium of onion group was significantly decreased (p〈0.05), but mixture extracts group of Cl (p〈0.05) and TBIL (total bilirubin, p〈0.05) were significantly increased. Serum glucose, total cholesterol, HDL-cholesterol and triglyceride were increased experimental rats than those of the normal rats. Mixture extracts was better than other groups for lipid metabolism. Also, GPT(glutamic pyruvic transaminase) and GOT(glutamic oxaloacetate transaminase) of onion extracts were protected to liver. So mixture and onion extracts were good drink for health.

This study investigated diagnostic skills that use meridian points and meridian which shows the signs of illness. From the text of Yeong-Chu, we tried to find out the relationship with meridian(contain meridian point) and disease. The diagnosis with the meridian, we made a study of the relationship with multiple abscess, channel disease, so-saeng-byung. The diagnosis with the meridian point, we considered that the relationship with characteristic of each meridian point, disease and diagnosis.

We studied the phrases and the sentences of Dong-Eui Bo Kahm (東醫寶鑑) that were quoted from the So Moon (素問) and the Young Chu (靈樞). Mainly most of quoted sentences were same with original texts. The principal contents of this study can be summarized as follows. First, there are a few cases that the phrases of Dong-Eui Bo Kahm become more distinct and minute than that of the So Moon and the Young Chu. Second, there are many cases that the phrases of Dong-Eui Bo Kahm become briefer than that of the So Moon and the Young Chu. Third. many synonyms and equivalents of the phrases of the So Moon and the Young Chu were used in Dong-Eui Bo Kahm. Forth, there are a few wrong words and incorrect phrases in Dong-Eui Bo Kahm. Fifth, there are many omissed words and added words in Dong-Eui Bo Kahm. But that quoted sentences have same meaning with original sentenses. Sixth, original text book names were recorded in the end of all sentenses of Dong-Eui Bo Kahm, but there were a few wrong text book names.