the Ancient Villages in South Anhui-Xidi and Hongcun

http://zhidao.baidu.com/question/27117656.html?si=7

中文名称: 安徽古村落:西递、宏村
  英文名称: the Ancient Villages in South Anhui-Xidi and Hongcun
  国家: 中国
  所属洲: 亚洲
  批准时间: 2000

  批准标准
  2000年根据文化遗产遴选标准C(iii)(iv)(v)被列入《世界遗产目录》 

   


西递和宏村这两个安徽古村落奇迹般地保留了这种已近消失或者已经发生改变的中国传统农村聚居全貌。西递和宏村的街道结构、建筑和装饰、房屋布局以及人工水系都完好地保存着原始状态。介绍:宏村位于黟县城西北角,距屯溪65公里,距黟县县城11公里。该村始建于北宋,距今已近千年历史,原为汪姓聚居之地。古宏村人独出机抒开“仿生学”之先河,规划并建造了堪称“中华一绝”的牛形村落和人工水系,统看全村,就象一只昂首奋蹄的大水牛,成为当今“建筑史上一大奇观”。全村现保存完好的明清古民居有140余幢。民间故宫“承志堂”富丽堂皇,可谓皖南古民居之最。村内鳞次栉比的层楼叠院与旖旎的湖光山色交相辉映,动静相宜,空灵蕴藉,处处是景,步步入画。从村外自然环境到村内的水系、街道、建筑,甚至室内布置都完整地保存着古村落的原始状态,没有丝毫现代文明的迹象。造型独特并拥有绝妙田园风光的宏村被誉为“中国画里乡村”。宏村村中数百幢古民居鳞次栉比,其间以“承志堂”最为杰出,它是清代盐商营造,占地二千多平方米,为砖木结构楼房。此房气势恢宏,工艺精细,其正厅横梁、斗拱、花门、窗棂上的木刻,层次繁复、人物众多,人不同面,面不同神,堪称徽派“三雕”艺术中的木雕精品。据史料记载,“承志堂”是黟县境内保护最完美的古民居,到此参观的国内外游客,无不为之倾倒。宏村水系是依牛的形象设计,引清泉为“牛肠”,从一家一户门前流过,使得村民“浣汲未妨溪路远,家家门巷有清渠”。“牛肠”在流入村中被称为“牛胃”的月塘后,经过过滤,复又绕屋穿户,流向村外被称作是“牛肚”的南湖。再次过滤流入河床,如此水系,堪称中国古代村落建筑艺术之一绝,它吸引了日本、美国、西德等国内外专家接踵而来精心研究。

      
  西递是黄山市最具代表性的古民居旅游景点,座落于黄山南麓,距距屯溪54公里,黄山风景区仅40公里,距黟县县城8公里。该村东西长700米,南北宽300米,居民三百余户,人口一千多。因村边有水西流,又因古有递送邮件的驿站,故而得名“西递”,素有“桃花源里人家”之称。据史料记载,西递始祖为唐昭宗李晔之子,因遭变乱,逃匿民间,改为胡姓,繁衍生息,形成聚居村落。故自古文风昌盛,到明清年间,一部分读书人弃儒从贾,他们经商成功,大兴土木,建房、修祠、铺路、架桥,将故里建设得非常舒适、气派、堂皇。历经数百年社会的动荡,风雨的侵袭,虽半数以上的古民居、祠堂、书院、牌坊已毁,但仍保留下数百幢古民居,从整体上保留下明清村落的基本面貌和特征。西递村中至今尚保存完好明清民居近二百幢。徽派建筑错落有致,砖、木、石雕点缀其间,目前已开发的有凌云阁、刺史牌楼、瑞玉庭、桃李园、东园、西园、大夫第、敬爱堂、履福堂、青云轩、膺福堂、应天齐艺术馆等20余处景点。该村建房多用黑色大理石,两条清泉穿村而过,99条高墙深巷,各具特色的古民居,使游客如置身迷宫。村头有座明万历六年(公元1578)建的三间四柱五楼的青石牌坊,峥嵘巍峨,结构精巧,是胡氏家族地位显赫的象征。村中有座康熙年间建造的“履福堂”,陈设典雅,充满书香气息,厅堂题为“书诗经世文章,孝悌传为报本”、“读书好营商好效好便好,创业难守成难知难不难”的对联,显示了儒学向建筑的渗透。村中另一古宅为“大夫第”,建于清康熙三十年(公元1691年)。“大夫第”为临街亭阁式建筑,原用于观景,楼额悬有“桃花源里人家。”六个大字”有趣的是,近人多将此楼当作古装戏中小姐择婿“热抛绣球”所在,现已成为西递村举办此项民俗活动的场所。“大夫第”门额下还有“作退一步想”的题字,语意双关,耐人寻味。此外,村中各家各户的富丽宅院、精巧的花园、黑色大理石制作的门框、漏窗,石雕的奇花异卉、飞禽走兽,砖雕的楼台亭阁、人物戏文,及精美的木雕.

   

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Wolfgang Amadeus Mozart

    

Mozart was born to Leopold and Anna Maria Pertl Mozart, in the front room of nine Getreidegasse in Salzburg, the capital of the sovereign Archbishopric of Salzburg, in what is now Austria, then part of the Holy Roman Empire. His only sibling who survived beyond infancy was an older sister: Maria Anna, nicknamed Nannerl. Mozart was baptized the day after his birth at St. Rupert’s Cathedral. The baptismal record gives his name in Latinized form as Joannes Chrysostomus Wolfgangus Theophilus Mozart. Of these names, the first two refer to John Chrysostom, one of the Church Fathers, and they were names not employed in everyday life, while the fourth, meaning “beloved of God”, was variously translated in Mozart’s lifetime as Amadeus (Latin), Gottlieb (German), and Amadé (French). Mozart’s father Leopold announced the birth of his son in a letter to the publisher Johann Jakob Lotter with the words “…the boy is called Joannes Chrysostomus, Wolfgang, Gottlieb”. Mozart himself preferred the third name, and he also took a fancy to “Amadeus” over the years. (see Mozart’s name).

Mozart’s father Leopold (1719–1787) was one of Europe’s leading musical teachers. His influential textbook Versuch einer gründlichen Violinschule, was published in 1756, the year of Mozart’s birth (English, as “A Treatise on the Fundamental Principles of Violin Playing”, transl. E.Knocker; Oxford-New York, 1948). He was deputy kapellmeister to the court orchestra of the Archbishop of Salzburg, and a prolific and successful composer of instrumental music. Leopold gave up composing when his son’s outstanding musical talents became evident. They first came to light when Wolfgang was about three years old, and Leopold, proud of Wolfgang’s achievements, gave him intensive musical training, including instruction in clavier, violin, and organ. Leopold was Wolfgang’s only teacher in his earliest years. A note by Leopold in Nannerl’s music book – the Nannerl Notenbuch – records that little Wolfgang had learned several of the pieces at the age of four. Mozart’s first compositions, a small Andante (K. 1a) and Allegro (K. 1b), were written in 1761, when he was five years old.[1]

http://www.google.cn/search?q=Wolfgang+Amadeus+Mozart&client=aff-9991&ie=GB2312&oe=utf8&hl=zh-CN&channel=footer

Hanfu—-Chianese Han people’s traditional clothes

In China, there are 56 different nations, and over 90% of them are Han nation.  Actually, during the long history, the state power of China is mainly structured by Han. However, about 300 years ago, a nation from north part of Asia came into the Central Plains(comprising the middle and lower reaches of the Huanghe River) and occupied the country. Since then, a new gorvernment was built up, which is called “Qing Dynasty”,  and Han people were changed  from ruling class to ruled class. People who built the Qing Dynasty is called Manchu. Manchu people have their own culture and wanted to make Han people give up their traditions. After a period of massacre of  Han people who refused to change, the rest of Han had to follow Manchu’s rules. Han people were required to shave their hair and change the style of clothing into what Manchu are wearing.  After that, handreds of years has passed, however,  Han people haven’t got a chance to resume their own tradition.

Today, since it is much more peaceful than before, more and more Han are trying to revitalize their own culture and nation. People wear Hanfu (tradintional Han clothes) to celebrate traditional festivals. Although at first, some other people could not understand their behaviour, they still insisted on publicizing the knowlodge of  Hanfu and Han culture. They hope one day the world’s impression of Chinaese will have some aspects of Hanfu as well.              

another article about Hanfu—- http://torguqin.wordpress.com/hanfu/modern-hanfu

http://charlesrupertdomeki.wordpress.com/category/hanfu/

Work and Pleasure

Winston Churchill
  
  To be really happy and really safe, one ought to have at least two or three hobbies, and they must all be real. It is no use starting late in life to say: “I will take an interest in this or that.” Such an attempt only aggravates the strain of mental effort. A man may acquire great knowledge of topics unconnected with his daily work, and yet hardly get any benefit or relief. It is no use doing what you like; you have got to like what you do. Broadly speaking, human beings may be divided into three classes: those who are toiled to death, those who are worried to death, and those who are bored to death. It is no use offering the manual labourer, tired out with a hard week’s sweat and effort, the chance of playing a game of football or baseball on Saturday afternoon. It is no use inviting the politician or the professional or business man, who has been working or worrying about serious things for six days, to work or worry about trifling things at the weekend.
  
  It may also be said that rational, industrious useful human beings are divided into two classes: first, those whose work is work and whose pleasure is pleasure; and secondly, those whose work and pleasure are one. Of these the former are the majority. They have their compensations. The long hours in the office or the factory bring with them as their reward, not only the means of sustenance, but a keen appetite for pleasure even in its simplest and most modest forms. But Fortune’s favoured children belong to the second class. Their life is a natural harmony. For them the working hours are never long enough. Each day is a holiday, and ordinary holidays when they come are grudged as enforced interruptions in an absorbing vocation. Yet to both classes the need of an alternative outlook, of a change of atmosphere, of a diversion of effort, is essential. Indeed, it may well be that those whose work is their pleasure are those who most need the means of banishing it at intervals from their minds.

http://www.hnhyedu.net/wsb/ShowArticle.asp?ArticleID=10258