bluuebunny/crossref_metadata_2025 huggingface dataset:
Radiolabelling of Antigen and Liposomes for Vaccine Biodistribution Studies
Authors: Henriksen-Lacey Malou , Bramwell Vincent , Perrie Yvonne
Published: March 2010

A relatively simple and effective method to follow the movement of pharmaceutical preparations such as vaccines in biodistribution studies is to radiolabel the components. Whilst single radiolabelling is common practice, in vaccine systems containing adjuvants the ability to follow both the adjuvant and the antigen is favourable. To this end, we have devised a dual-radiolabelling method whereby the adjuvant (liposomes) is labelled with 3H and the antigen (a subunit protein) with 125I. This model is stable and reproducible; we have shown release of the radiolabels to be negligible over periods of up to 1 week in foetal calf serum at 37 ºC. In this paper we describe the techniques which enable the radiolabelling of various components, assessing stability and processing of samples which all for their application in biodistribution studies. Furthermore we provide examples derived from our studies using this model in tuberculosis vaccine biodistribution studies.
Eucalyptus Biomass and Volume Estimation Using Interferometric and Polarimetric SAR Data
Authors: Gama Fábio Furlan , Dos Santos João Roberto , Mura José Claudio
Published: March 2010

This work aims to establish a relationship between volume and biomass with interferometric and radiometric SAR (Synthetic Aperture Radar) response from planted Eucalyptus saligna forest stands, using multi-variable regression techniques. X and P band SAR images from the airborne OrbiSAR-1 sensor, were acquired at the study area in the southeast region of Brazil. The interferometric height (Hint = difference between interferometric digital elevation model in X and P bands), contributed to the models developed due to fact that Eucalyptus forest is composed of individuals whose structure is predominantly cylindrical and vertically oriented, and whose tree heights have great correlation with volume and biomass. The volume model showed that the stand volume was highly correlated with the interferometric height logarithm (Log10Hint), since Eucalyptus tree volume has a linear relationship with the vegetation height. The biomass model showed that the combination of both Hint2 and Canopy Scattering Index—CSI (relation of s°VV by the sum of s°VV and s°HH, which represents to the canopy interaction) were used in this model, due to the fact that the Eucalyptus biomass and the trees height relationship is not linear. Both models showed a prediction error of around 10% to estimate the Eucalyptus biomass and volume, which represents a great potential to use this kind of technology to help establish Eucalyptus forest inventory for large areas.
Towards Multidecadal Consistent Meteosat Surface Albedo Time Series
Authors: Loew Alexander , Govaerts Yves
Published: March 2010

Monitoring of land surface albedo dynamics is important for the understanding of observed climate trends. Recently developed multidecadal surface albedo data products, derived from a series of geostationary satellite data, provide the opportunity to study long term surface albedo dynamics at the regional to global scale. Reliable estimates of temporal trends in surface albedo require carefully calibrated and homogenized long term satellite data records and derived products. The present paper investigates the long term consistency of a new surface albedo product derived from Meteosat First Generation (MFG) geostationary satellites for the time period 1982–2006. The temporal consistency of the data set is characterized. The analysis of the long term homogeneity reveals some discrepancies in the time series related to uncertainties in the characterization of the sensor spectral response of some of the MFG satellites. A method to compensate for uncertainties in the current data product is proposed and evaluated.
Evaluation of Performance and Uncertainty of Infrared Tympanic Thermometers
Authors: Chung Wenbin , Chen Chiachung
Published: March 2010

Infrared tympanic thermometers (ITTs) are easy to use and have a quick response time. They are widely used for temperature measurement of the human body. The accuracy and uncertainty of measurement is the importance performance indicator for these meters. The performance of two infrared tympanic thermometers, Braun THT-3020 and OMRON MC-510, were evaluated in this study. The cell of a temperature calibrator was modified to serve as the standard temperature of the blackbody. The errors of measurement for the two meters were reduced by the calibration equation. The predictive values could meet the requirements of the ASTM standard. The sources of uncertainty include the standard deviations of replication at fixed temperature or the predicted values of calibration equation, reference standard values and resolution. The uncertainty analysis shows that the uncertainty of calibration equation is the main source for combined uncertainty. Ambient temperature did not have the significant effects on the measured performance. The calibration equations could improve the accuracy of ITTs. However, these equations did not improve the uncertainty of ITTs.
Energy-aware Scheduling of Surveillance in Wireless Multimedia Sensor Networks
Authors: Wang Xue , Wang Sheng , Ma Junjie , Sun Xinyao
Published: March 2010

Wireless sensor networks involve a large number of sensor nodes with limited energy supply, which impacts the behavior of their application. In wireless multimedia sensor networks, sensor nodes are equipped with audio and visual information collection modules. Multimedia contents are ubiquitously retrieved in surveillance applications. To solve the energy problems during target surveillance with wireless multimedia sensor networks, an energy-aware sensor scheduling method is proposed in this paper. Sensor nodes which acquire acoustic signals are deployed randomly in the sensing fields. Target localization is based on the signal energy feature provided by multiple sensor nodes, employing particle swarm optimization (PSO). During the target surveillance procedure, sensor nodes are adaptively grouped in a totally distributed manner. Specially, the target motion information is extracted by a forecasting algorithm, which is based on the hidden Markov model (HMM). The forecasting results are utilized to awaken sensor node in the vicinity of future target position. According to the two properties, signal energy feature and residual energy, the sensor nodes decide whether to participate in target detection separately with a fuzzy control approach. Meanwhile, the local routing scheme of data transmission towards the observer is discussed. Experimental results demonstrate the efficiency of energy-aware scheduling of surveillance in wireless multimedia sensor network, where significant energy saving is achieved by the sensor awakening approach and data transmission paths are calculated with low computational complexity.
Environmentally Sensitive Fluorescent Sensors Based on Synthetic Peptides
Authors: Choulier Laurence , Enander Karin
Published: March 2010

Biosensors allow the direct detection of molecular analytes, by associating a biological receptor with a transducer able to convert the analyte-receptor recognition event into a measurable signal. We review recent work aimed at developing synthetic fluorescent molecular sensors for a variety of analytes, based on peptidic receptors labeled with environmentally sensitive fluorophores. Fluorescent indicators based on synthetic peptides are highly interesting alternatives to protein-based sensors, since they can be synthesized chemically, are stable, and can be easily modified in a site-specific manner for fluorophore coupling and for immobilization on solid supports.
Novel Anti Co-Channel Interference Scheme for Sensor Networks
Authors: Feng Man , Wu Lenan
Published: March 2010

With improvement of the automation level, wireless sensors are widely used, but various kinds of interference lead to problems in the application. In order to deal with co-channel interference, a throughput efficient scheme based on Extended Binary Phase Shift Keying (EBPSK) modulation is introduced in physical layer. On this basis, the corresponding transmission scheme and the important impacting filter are presented. Effects of co-channel interference on the EBPSK waveform in different cases are analyzed. Simulation results illustrate the excellent anti-interference performance of the EBPSK system itself, when the initial phase of the co-channel interference is small.
Radioactivity in Oily Sludge and Produced Waste Water from Oil: Environmental Concerns and Potential Remedial Measures
Authors: Pillay Avin E. , Salih Fadhil M. , Maleek Muthana I.
Published: March 2010

Produced water separated from oil is usually returned to the environment and could permeate through the water table. If such water is contaminated with radioactive substances, it could create a definite threat to the water supply, especially in arid regions where ground water and overhead streams are sources of potable water. Low-level radioactive contamination of oily sludge is equally hazardous and also leads to detrimental pollution of water resources. We investigated the distribution of 226Ra, 40K and 228Ac in produced waste water and oily sludge and found abnormal levels of radioactivity. A total of 90 ground wastewater samples were collected from different sites for a period of one year. The presence of these radionuclides was identified by their characteristic gamma rays. The detection system consisted of a high-purity germanium detector. Our results show that about 20% of the samples exhibited 20–60 Bq/L radioactivity and ~6% of the samples exceeded 60 Bq/L. Roughly 70% of the experimental samples fell in the range of 2–20 Bq/L, which still exceeded the maximum admissible drinking-water limit 0.2 Bq/L.
Oncological Outcomes in Rats Given Nephrocarcinogenic Exposure to Dietary Ochratoxin A, Followed by the Tumour Promoter Sodium Barbital for Life: A Pilot Study
Authors: Mantle Peter G. , Dobrota Miloslav , Gillett Cheryl E. , Odell Edward W. , Pinder Sarah E.
Published: March 2010

The potent experimental renal carcinogenesis of ochratoxin A (OTA) in male rats makes the dietary contaminant a potential factor in human oncology. We explored whether the tumour promoter sodium barbitate could shorten the otherwise long latency between exposure to toxin and tumourigenesis. Young rats, of a hybrid in which mononuclear leukaemia was rare, were given feed contaminated (5 ppm) with OTA for 36 weeks to initiate renal tumourigenesis. Some individuals were thereafter given sodium barbitate (500 ppm in drinking water) for life. Pathological outcomes were studied at or near the end of natural life. Renal tumours in males given barbitate became evident after latency of one year, but only slightly before those without barbitate. In contrast, female mammary tumourigenesis was advanced by at least 6 months synchronously in all rats given the OTA-barbitate regimen compared to tumourigenesis in controls. Diagnosis of malignant mammary angiosarcoma in a female given the OTA-barbitate regimen is a new finding in the rat. The long latency of OTA-induced renal tumourigenesis was not notably susceptible to accelerated promotion by barbitate, contrasting with an apparently marked effect of barbitate on development of mammary tumours.
La divination d'après les croassements des corbeaux dans les manuscrits de Dunhuang
Authors: Morgan Carole
Published: March 2010

Scholars have long been familiar with Tibetan texts from Dunhuang dealing with omens drawn from the cawings of crows. Some recently discovered Chinese manuscripts now reveal a Chinese version of the same material. The present paper examines these new sources and attempts to decide whether this divination method was first devised by the Chinese or by the Tibetans.
Sur un manuscrit chinois découvert à Cira près de Khotan
Authors: Guangda Zhang , Xinjiang Rong
Published: March 2010

The Chinese manuscripts discovered near Khotan and acquired by the Indologist A.F. Hoernle or by Aurel Stein at the beginning of the twentieth century were first edited by E. Chavannes. One of these manuscripts, a petition concerning taxes, is here the object of a new study, in conjunction with other Chinese or Khotanese manuscripts discovered in this region, as well as Chinese and Tibetan sources.
Note sur le dialecte chinois de la région du Hexi aux IXe-Xe siècles
Authors: Tokio Takata
Published: March 2010

Texts composed in Chinese but written down in Tibetan script are the most informative documents about the dialects spoken in the region of Dunhuang during the 9th and the 10th centuries. This period saw the end of the Tibetan occupation (until 848) and the more and more independent Chinese regime called Guiyijun. The present study first gives chronological precisions on two of the four documents studied by Luo Changpei in 1933: 1° India Office C 129, dated "after 896", has other texts on the verso which are edited here (C 112 A, B, C and C 133); 2° India Office C 130, dated "after 848", has a colophon edited, translated and annotated here.

The author then presents eight texts from the Fonds Pelliot Tibétain composed in Chinese but written in Tibetan script. The dates of these documents extend from 820 (HS) to the end of the 9th century (99) and until the 10th century (NT, DA, P) . The latter three texts show new phonetic elements which cannot, in the author's opinion, be direct developments from the earlier dialect. It rather has to be assumed that, during the period studied here, a standard Chinese language, already strongly influenced by the local dialect, coexisted with the dialect of the Hexi region. With the progressive isolation of Hexi from central China, the regional dialect flourished and increasingly modified the language of the 10th century documents. Therefore the language changes observed between the texts of the 9th and those of the 10th century do not reflect a linear development of one dialect but the transformation of a standard Chinese language under the growing influence of a regional dialect.
Les lignées taoïstes du Nord de Taiwan
Authors: Lagerwey John
Published: March 2010

The liturgical manuals of the Taoists of northern Taiwan include long lists of "lineage masters" who are invited, together with the gods, to attend major rituals. Used in combination with "family registers", these lists make an excellent starting point for the exploration of "lineage history". Once the major Taoist lineages of North Taiwan had been reconstructed in this manner, the next step was to go to the Mainland to try and trace these lineages to their source. The resultant discoveries reveal that the Taoist tradition of North Taiwan is probably of Hakka origin and that this tradition has been transmitted over a period of nearly two hundred years with remarkable fidelity.
Les funérailles des souverains japonais
Authors: Macé François
Published: March 2010

Emperor Hirohito of the Shōwa era died on January 7, 1989. The state funeral took place on February 24, the forty-ninth day after death, as it is prescribed by Buddhist funeral ritual. However, the religious last rites are performed according to strangely archaic Shinto -traditions that were "revived", i.e. fabricated, in the Meiji period. There was no hope that the Palace administration would permit a close observation and study of the obsequies performed for Emperor Shōwa. Our understanding of whatever will transpire can be considerably enhanced by the following study: François Macé, the foremost specialist on the subject (and author of La mort et les funérailles dans le Japon ancien, Publications orientalistes de France, Paris, 1986; reviewed in this issue, cf. below, p. .239) examines the historical background and the modern significance of the curious mixture of rites that were observed for the preceding Emperors Meiji and Taishō.

The modern aspects of the Meiji funeral, such as the funeral train and the gun salute, appear secondary next to the apparently very ancient features : nightly torch procession, chariot drawn by oxen, provisional interment of one month, funerary mound, suicide of a loyal subject, change of era name and burial instead of the Buddhist cremation which had been the rule in Japan since the eighth century. The Meiji funeral is a perfect illustration of the Meiji restauration, which combined an accelerated modernisation with a "restauration" of a mythical imperial rule of pre- Buddhist antiquity which was, in fact, a cover for a complete break with tradition in the name of an older fictitious past. The archaic rituals of the Meiji and Taishō funerals derived from hazy traditions dead since the early eighth century and reconstituted in order to give Japan proper state funerals which are an entirely modern concept.

Macé also gives an overview of what little can still be glimpsed of archaic mogari funeral rites, describes the transition to Buddhist cremation in the seventh century and the gradual return, under Shinto influence, to imperial inhumation in the late Edo period. In the rites adopted for the funeral of Shōwa, the emperor who met General Mac Arthur and renounced his divinity, we were presented with the image present-day Japan wants to project of itself as well as what understanding it has of its past.
The Practice of Bugang
Authors: Andersen Poul
Published: March 2010

La pratique taoïste du bugang est une démarche (ou une danse) rituelle qui retrace les configurations cosmiques. On la trouve décrite dans des sources du début des Six Dynasties mais il s'agit déià là de versions élaborées sur la base de formes beaucoup plus anciennes, notamment le Pas de Yu, Yubu, attesté dès la fin des Royaumes Combattants. Les légendes de Yu ont toujours joué un rôle important dans les théories sous-jacentes à la pratique du bugang. Cette danse est, en effet, interprétée comme une façon d'établir ou de reconfirmer l'ordre cosmique et humain, à l'instar de l'aménagement du monde par Yu après le grand déluge.

Les configurations du bugang sont intimement liées aux concepts du temps. Il existe, en effet, un rapport entre la pratique du bugang et différentes techniques de la divination, notamment le système de dunjia. On trouve des descriptions du bugang dans des textes du dunjia et, même, la technique divinatoire peut suivre une procédure qui est à la fois une forme de comput et une performance du bugang.

Dans les différentes versions du bugang, la démarche suit généralement le mouvement de l'Unité Suprême, Taiyi, à travers les cieux. En fait, le prêtre exécutant le bugang personnifie souvent cette divinité.

Il y a deux catégories de bugang : ceux de purification et ceux d'ascension. Ces deux genres remontent à la tradition Zhengyi et furent adoptés dans la liturgie générale depuis le début des Tang. Beaucoup de versions figurent encore dans le rituel contemporain.
Attitudes Toward Popular Religion in Ritual Texts of the Chinese State: The Collected Statutes of the Great Ming
Authors: Overmyer D. L.
Published: March 2010

L'autorité de l'Etat chinois a toujours été vue, depuis les Shang, comme dérivant des ancêtres et des divinités vénérés par le souverain et par ses fonctionnaires. De cette légitimation religieuse du pouvoir découlait un monopole de l'Etat sur les cultes qui, en principe, rendait tout autre culte superflu sinon illégal.

Ainsi l'Etat s'est toujours vu le droit de contrôler et de limiter les cultes pratiqués par le peuple, c'est-à-dire toute activité religieuse exercée par un sujet dépourvu de rang officiel, en dehors des étroites limites du comportement prescrit.

Enoncée dans le Chou-li et le Li-chi, cette attitude officielle s'est perpétuée dans les compilations sur les rites de toutes les dynasties, et se trouve formulée le plus clairement dans le Ta Ming hui-tien dont les sections concernant les cultes du peuple sont ici analysées en détail.

Alors que l'Etat traditionnel n' avait jamais les moyens de faire appliquer ces lois sur le plan local, on trouve encore l'attitude qui inspirait ces règlements dans les restrictions appliquées aux cultes locaux en Chine populaire.
Paper Symbols in Chindo "Ssikkim Kut" : a Korean Shamanistic Ceremony
Authors: Howard Keith
Published: March 2010

Le rituel (kut) appelé ssikim kut, — ssikkim signifiant 'laver [autrui]" — est sans doute l'une des cérémonies chamaniques les plus complexes de la Corée. Ce rituel est, encore de nos jours, exécuté pour les morts dans les régions rurales de la province du Chôlla du Sud, dans le sud-ouest de la Corée. L'île de Chindo (65.000 habitants en 1988) en conserve probablement le meilleur exemple, comme le montre la promotion d'un groupe d'exécutants de Chindo au statut de "bien culturel intangible". Cet article examine l'usage du papier en tant que symbole rituel utilisé dans le ssikim kut. Certains voudraient contrecarrer le déclin du chamanisme régional par la préservation de cérémonies modifiées aux fins de représentations théâtrales en ville et le symbolisme de ces cérémonies est oublié ou mal interprété. Pour expliquer ce symbolisme, l'auteur a recours non seulement aux dires des chamanes locaux, mais aussi à des matériaux relevant de phénomènes analogues en Corée et en Chine.
Prolégomènes à l'étude des amulettes et talismans coréens
Authors: Kyburz Josef A.
Published: March 2010

Amulets and talismans are here considered following their anthropological definition, which comprises not only the common paper charm variety as the Korean word pujok would imply, but covers all magical devices and symbols meant to protect from negative andj'or attract positive influences. Korean amulets and talismans have not so far been approached in this perspective, and the basic coordinates of the phenomenon as a field of study therefore remain to be established. By clearing up the semantical discrepancy between native and Western terms, by showing the richness of forms and materials these magical forces may inhabit, the way they protect body and house, the wishes they incarnate, by proposing some elements of classification, this article tries to give shape, and draw attention, to a great mass of ethnographical material that has yet to be analyzed.
Sur les peintures chamaniques
Authors: Chisan Yl
Published: March 2010

Ce texte a été écrit en coréen par M. Yi Chisan, chamane homme (paksu) de la tradition de Séoul, qui a fêté, en 1990, son 60e anniversaire et qui est l'un des rares chamanes peintres. Dans les années 80, il s'est installé à Los Angeles où il pratique son art et sa peinture. C'est la première fois qu'un paksu est invité à s'exprimer par écrit. Nous lui avons posé quelques questions, auxquelles il a répondu librement, et nous avons dû parfois résumer son texte.
Li Bo (701-762) and Mount Emei
Authors: Hargett James M.
Published: March 2010

L'étude des dix-neuf mentions du Mont Emei dans les œuvres complètes du célèbre poète Li Bo fait apparaître la montagne selon cinq points de vue : 1) en tant qu'environnement primitif et scénique; 2) en tant que retraite lointaine, voire inaccessible; 3) comme le pays natal du poète qui songe y retourner un jour "se reposer dans l'oisiveté"; 4) comme un endroit au lien privilégié avec la lune; 5) enfin, en tant que terre des immortels et autres êtres extraordinaires, lieu où il est permis aux âmes des mortels de découvrir les secrets de longévité.

Les sentiments de Li Bo envers le Mont Emei relèvent pour la plupart de l'admiration pour les aspects physiques de la montagne et son emplacement mystérieux et apparemment inaccessible, et ils reflètent son attachement nostalgique pour le pays de Shu (représenté par le Mont Emei). Il apparaît en outre que les différentes attitudes du poète envers la montagne sont toutes liées directement ou indirectement au statut du Mont Emei en tant que montagne transcendante (xianshan). Dans le dernier poème analysé dans cet article, intitulé "L'ascension du Mont Emei", Li Bo décrit, en effet, sa propre ascension visionnaire et spirituelle et se proclame lui-même le dernier venu des membres de la communauté des immortels de la montagne.
Religious Taoism and Dreams: An Analysis of the Dream-data Collected in the Yün-chi ch'i-ch'ien
Authors: Lin Fu-shih
Published: March 2010

Le taoïsme religieux, tel qu 'il est présenté dans le Yün-chi ch'i-ch'ien, possède sa propre vision sur le phénomène des rêves. Les taoïstes adoptaient, en général, une attitude négative à l 'égard des rêves. Certains textes suggèrent même que "ne faire aucun rêve " devait être le but ultime de la pratique taoïste. Croyant que certains mauvais rêves étaient provoqués par des démons, les adeptes taoïstes élaborèrent différentes techniques pour empêcher les cauchemars. Ils croyaient aussi que d'autres rêves étaient utilisés par les esprits pour faire passer un message aux humains, aussi bien pour leur venir en aide que pour leur porter préjudice. En d 'autres termes, les rêves étaient considérés comme un moyen de communication spécifique entre les humains et les divinités. Pour les adeptes taoïstes, ils restaient, toutefois, une méthode inférieure d'entrée en contact avec les esprits. Il n 'en demeure pas moins que les taoïstes avaient souvent recours à des histoires relatives à des rêves pour prêcher leur croyance dans l'existence et le pouvoir surnaturel des divinités taoïstes.
The Mukaekō of Taimadera: A Case of Salvation Re-enacted
Authors: Bryant Gail Chin
Published: March 2010

La "Prière de bienvenue" (mukaekō) est une cérémonie qui se déroule une fois par an au Taimadera à Nara pour célébrer la réalisation du salut, promis par le Buddha Amitābha, d'un personnage semi-historique, Chūjōhime (VIIIe siècle). La cérémonie consiste en une représentation, mêlant en un rituel homogène, masques, costumes, sculptures, peintures et danses. Elle se situe à la jonction des traditions des sectes du bouddhisme japonais, notamment des croyances de la Terre Pure, en intégrant des éléments ésotériques et folkloriques.
The Rishukyō Mandara Said to Have Been Introduced by Shūei
Authors: Hunter Harriet
Published: March 2010

Selon la secte Shingon, l'ensemble des dix-huit peintures du Rishukyō mandara conservé au Daigoji aurait été rapporté de Chine par le moine pèlerin de la secte Shingon, Shūei (809- 884). Son iconographie serait fondée sur le commentaire d'Amoghavajra (Rishushaku).

Or, l'iconographie de l'ensemble du Rishukyō mandara du Daigoji n 'est pas conforme aux préceptes du Rishushaku. De plus amples recherches révèlent que le Rishukyô mandara supposé avoir été rapporté par Shūei se fonde sur un modèle dont la source écrite n 'était pas le Rishushaku d'Amoghavajra. L'ensemble des mandalas montre, en revanche l'influence de traditions visuelles. En premier lieu, le Rishue (Nayamandala) du Genzu kongōkai mandara (Vajradhātu mandala) semble s'être substitué au modèle proclamé. Deuxièmement, l'iconographie de la série du Daigoji montre aussi de nombreuses correspondances avec celle du Genzu taizōkai mandara (Garbhakosadhātu mandala). Le contenu de l'exposé du Rishushaku et ses indications sur le mandala n'expliquent en aucune façon la prépondérance de l'iconographie du Genzu taizōkai mandara qui caractérise l'iconographie de la série du Rishukyō mandara conservé au Daigoji.
La médecine d'Ishizaka Sōtetsu (1770-1841) en tant que modèle culturel de l'époque d'Edo
Authors: Macé Mieko
Published: March 2010

Ishizaka Sōtetsu (1770-1841), physician-acupuncturist of the late Edo period, is mostly known as the founder of the school bearing his name, which is still active to-day. Even if the acupunctural points generally used in that school do not correspond to those which are mentioned in the Chinese classics, the abundant writings of Ishizaka Sōtetsu show that he mastered these classics, but, according to him, they needed to be almost entirely remoulded, because they had been heavily corrupted with the passing of time. In order to remould them, Ishizaka Sōtetsu first used some elements of the classics with which he agreed, but he also made use of elements from Western medicine. For him, Western medicine not only does not contradict Chinese medicine, but helps a better understanding of it. Although using classical Chinese terminology, he is obliged to alter the meaning of some terms in order to agree with results of Western anatomy to which he was introduced by Japanese translations, his relations with Ōtsuki Gentaku and two meetings, in 1822 and 1826, with Tullingh and Siebold.

The Ei e chūkei zu (plates showing the arteries, veins and portal veins) of 1825 is an example of Ishizaka Sōtetsu 's inclusive approach. It shows his concrete way of integrating fundamental anatomic notions of Western medicine, such as veins and arteries, in the frame of traditional Chinese medicine. This method seems of course to be at the antipodes of Western scientific thought. Nevertheless, we have to take into account that he applied a much diffused way of thought of pre-modern Japan to the medical field. Moreover, it cannot be forgotten that he contributed to the modernisation of Japanese medicine during his time as his inclusive and syncretistic method made innovations look familiar, integrated as they were in a system claiming to remain traditional.

In the conclusion is shown the parallelism between the syncretic attitude of Sōtetsu in the medical field and predecessors like Kūkai and Yoshida Kanetomo (especially Yoshida Shintō, which encompasses Shintō, Buddhism, Confucianism and Taoism, enjoyed a general acceptance from the Muromachi period until the end of Edo). A syncretist like Sōtetsu is now considered as marginal, because of being alien both to the radical modernisation of medicine and to the pure conservation of tradition. Nevertheless, in his time, he was important and merits the historian's consideration: his misinterpretation of negating the difference between Chinese and Western medicine probably made the swift triumph of Western medicine in the following age easier.
Entre terre et ciel : le culte des "bateaux-cercueils" du Mont Wuyi
Authors: Ziegler Delphine
Published: March 2010

The Wuyi Mountains, situated in northwestern Fujian, were revered as the site of the Sixteenth Grotto-Heaven; their cult received imperial patronage and flourished in the Song. The classical image of a Taoist landscape of grottoes and streams, home of the immortals, tended to predominate in this cult, but it was challenged by the puzzling presence of ancient remnants — coffins in the shape of boats — tucked in the cliffs. The Taoists had settled in a place that had actually been used as a cemetery from as early as the late Shang period. The relationship which evolved between such a landscape of death and the various cultures — both non-Chinese and Chinese — that made use of it, each importing their own ideologies and soteriological views, is the focal point of this study. Although the Taoist discourse was ultimately successful in absorbing the wealth of beliefs and practices that pervaded in these mountains, it never completely silenced them. Rather, the way it was transformed by them reveals the powerful impact that the local archaeological past could have on a so-called mainstream religious tradition.
The Conflict of Change in Buddhism: the Hīnayānist Reaction
Authors: Tola Fernando , Dragonetti Carmen
Published: March 2010

A l'image des termes qui désignent ces deux courants, les informations dont nous disposons sur les relations qui ont existé historiquement entre "Petit" et "Grand" Véhicule sont très unilatérales. Les adeptes des courants novateurs se sont arrogé la dénomination de "Grand Véhicule" et n'ont pas tardé d'affubler le bouddhisme établi du sobriquet de "Petit Véhicule". On a parlé de coexistence pacifique. En fait, comme on le voit par la place que prend la critique du Hīnayāna dans n 'importe quel sūtra ou sāstra du Grand Véhicule, les tenants du Mahāyāna n 'ont pas ménagé leurs critiques contre ceux du bouddhisme traditionnel. Quelle fut la réaction des traditionalistes vis-à-vis des novateurs? Le relevé ci- dessous explore des sources textuelles disponibles. Sauf quelques mentions d'un conflit à l'Abhayagiri (Sri Lanka) et quelques allusions de Buddhaghosa, les propos hostiles qui nous sont rapportés ici proviennent de "témoignages" d'origine mahayanique où l'on fait parler les adversaires traditionalistes. Les sources, en sanskrit et surtout en chinois et en tibétain, sont extraites d'ouvrages canoniques du Grand Véhicule ou de traditions émanant d'adeptes de ce courant, comme Paramārtha, Hiuan Tsang, Bu-ston et Tāranātha. Les dominantes que nous y retrouvons sont que les sūtras du Mahāyāna n 'ont pas été prêches par le Buddha, que leur doctrine est erronée, que l'idéal du bhiksu transcende celui du bodhisattva.
Le chapitre "vie et mort" du Thésurus de l'œil de la vraie loi de Dōgen
Authors: Girard Frédéric
Published: March 2010

The "Shōbōgenzō" preserved two sermons about life and death. The first, "Total operation" (1242), was written by Dōgen when he was fully mature. It is a treatise of a very intellectual type, discussing an active immanent process which holds the world to be a manifestation of the Buddha.

The second one, "Life and death," of unknown date, was integrated much later, in the Ashikaga period, in a work called "The Secret Thesaurus" in the Edo period. The doctrine expounded shows affinity to those of "Total operation": the cycle of life and death is seen as constitutive of the life of the Buddha, as in other sermons in the "Thesaurus." Nevertheless, the idea of an "extremely easy way," a quietist faith, and the fluid, non-rhetorical style, surprise us with their tone, so different from most of the other sermons. It has been thought that this sermon might be a fake, or a text written for a layperson, possibly even for the great Amidist Shinran. It also has been seen as a profession of faith from Dōgen himself. While other of his sermons reveal an essentially intellectual agnosticism, this one reflects a devotional pietism. Does this indicate the possibility that there were two separate individuals named of Dōgen, or rather was there an evolution in the thought the founder of Sōtô?

At this time it seems impossible to choose between these two possibilities. In addition, it seems certain that this sermon is not part of the "Thesaurus. " Its interest lies in the fact that it brings to the exegete questions about interpretation of Dōgen 's work as well as questions about history of the compilation of his "Grand Œuvre"?
Kokuhō: From Dynastic to Artistic Treasure
Authors: Guth Christine M. E.
Published: March 2010

Le point de départ de ce bref article fut l'étude d'Anna Seidel, parue en 1981, sur les origines du terme kokuhō en Chine et au Japon. Il examine, dans la perspective de la promulgation en 1897 de la Loi de protection des temples et sanctuaires anciens (Koshaji hozon hō), l'évolution de l'usage de ce terme : d "objet précieux" à "objet d'art".
The cult of the Wuyi mountains and its cultivation of the past: a topo-cultural perspective
Authors: Ziegler Delphine
Published: March 2010

Malgré un passé fort lointain auquel des archéologues chinois se sont récemment confrontés, le culte du mont Wuyi, situé au nord-est du Fujian, n'est officiellement reconnu que sous l'empereur Wudi des Han, lors de la conquête et de la sinisation de cette région. Sous les Tang, les taoïstes y implanteront la Seizième Grotte-ciel. II faudra cependant attendre les Song pour assister à une véritable effervescence religieuse, dont témoignent de nombreux textes rédigés entre les Song et les Qing. La présente étude s'attachera au dialogue, particulièrement original, qui s'est établi, au fil des siècles, entre un passé laissant comme traces des objets « silencieux », retrouvés incrustés dans le paysage du mont Wuyi, et une culture éminemment taoïste, qui va faire « parler » et revivre ces objets dans l'espace, selon ses propres idéologies et motivations. Ainsi nous pourrons suivre l'étrange destin des cercueils en forme de bateaux et des objets qui les accompagnaient, depuis leur origine, à la fin des Shang, jusqu'à nos jours. De ce parcours inévitablement marqué par des lacunes et des absences, se dégagera néanmoins l'importance de la culture matérielle et de son influence, à l'échelle locale, sur la forme et le contenu de grands courants religieux tels que le taoïsme.
Sources for religious practice in Zitong: The local side of a national cult
Authors: Kleeman Terry F.
Published: March 2010

Wenchang est l'un des grands dieux nationaux de l'époque impériale tardive. Il fut l'objet de culte à titre de patron de l'étude qui applique la moralité, dispensateur de fils, gardien martial et maître des épidémies. On trouvait ses temples dans chaque district et la plupart des villages de Chine. Cependant, le culte de Wenchang a commencé comme un culte local, rendu au serpent manieur de foudre au sommet d'une montagne à proximité du chef lieu du district de Zitong dans le nord du Sichuan. Quelle est la relation entre cette dévotion nationale très largement répandue et son temple originel au Sichuan? La recherche sur les liens entre un lieu de culte originel et son amplification régionale ou nationale est encore limitée. La plupart des études de ce type (Schipper et Dean sur Baosheng dadi, Li Xiangshen et d'autres sur Mazu, etc.) furent centrées sur la Chine du sud-est. Le modèle d'interaction entre « temple mère » et « temple affilié » semble y avoir été différent du modèle connu au Sichuan. Nous disposons de deux types de sources pour Zitong : sources scripturales et sources historiques. Les écritures liées à ce culte remontent à la dynastie Song. Les sources historiques, bien qu'elles comprennent un récit du IVe siècle, sont limitées pour les périodes clés des Song, Yuan et Ming. Pour cette région, les seules histoires locales subsistant datent des Qing et de la période républicaine. Néanmoins, elles nous fournissent quelques importantes inscriptions d'époques plus anciennes. La chroniques la plus complète des Qing nous fait voir un temple à administration héréditaire se trouvant en compétition avec des cultes introduits plus récemment, mais ayant conservé un degré surprenant d'indépendance par rapport au culte national.
Buddhist images in action: Five stories from the Tang
Authors: Dudbridge Glen
Published: March 2010

Cette étude prend comme points de repère deux livres récemment publiés — Mantras et mandarins (Paris, 1996), du regretté Michel Strickmann, et Religious experience and lay society in T'ang China (Cambridge, 1995), du présent auteur. Le premier ouvrage présente une vision ésotérique de la culture du rituel bouddhique sous la Chine des Tang; le second une vue exotérique de la culture religieuse dans son ensemble. Le premier puise ses documents dans les textes rituels du canon bouddhique; le second se base sur un recueil d'anecdotes compilé par un fonctionnaire de province du VIIIe siècle. Le présent article examine cinq récits supplémentaires du même recueil Guang yi ji, lesquels ont pour sujet des icônes bouddhiques. Leur analyse fait ressortir un contraste très net par rapport aux procédés liturgiques et à la théologie étudiés par Strickmann. Les icônes bouddhiques y sont représentées comme des outils puissants capable de protéger toute personne assez riche et pieuse pour les avoir fait réaliser. Dans le monde matériel ces images exercent leur pouvoir sur les forces de la nature; dans l'autre monde, elles influent sur les autorités judiciaires. L'argent et les soins investis dans leur fabrication sont remboursés en fidélité personnelle. L'action des images n'attend pas de procédés rituels pour se manifester: elles peuvent être efficaces même inachevées, voire à l'état de simple intention dans l'esprit du commanditaire. La théologie sous-jacente ici reflète le système séculaire des cultes sacrificiels en Chine : les dons offerts avec sincérité parviennent à vaincre la colère du dieu et à assurer sa protection en temps de besoin; affronts et outrages sont vengés dans le sang. Le dernier récit présente la vision surnaturelle d'une statue de bronze articulée, capable d'effectuer des mouvements spontanés de la tête et des extrémités — cas à verser au dossier encore diffus des icônes articulées en Chine.
Procession et identité : mise en scène rituelle de l'histoire locale
Authors: Allio Fiorella
Published: March 2010

This article focuses on the Sai-kang procession, an inter-communal ritual performed by local people, with distinct territorial implications. Processions constitute the ritual form most clearly connected with local territory, history, and the environment. Performed in the name of tutelary deities, they reveal the supernatural map of a region. They also establish a direct and concrete relationship between local inhabitants and their living space, while organizing the latter politically and symbolically. Processions demarcate borders and deploy spiritual and physical defenses, while staging socio-political interactions among constituted groups and individuals. The triennial procession of Sai-kang, named koah-hiun, "to cut and share incense," and held without interruption since 1784, draws delegations from eighty-odd contiguous cult communities, binding them in a supra-local alliance. The procession takes place within a larger festival marking the visitation of the Gods of Pestilence and comprising other collective rituals, such as Taoist jiao. The location is the region of the earliest large-scale Hokkien immigration in Taiwan. The ritual shows how important territorial religious activities have been for the definition of the pioneer frontier, the establishment of local identity and power, and the expression and development of local traditions and culture. In Sai-kang, the history of the ritual merges with the history of regional settlement, as well as a succession of geomorphologic disruptions (land reclamation, resettlement, river diversions, flood, alluvia, drying up). Such upheavals left profound marks on the collective memory, in time translated into various symbolic inscriptions. Beside manifesting a higher-level alliance, the procession also dramatizes ritualized competitions for prestige, mingled with motifs of old rivalries. The processional ritual presents a dynamic and living tableau of local history and society. It constitutes an unusual but highly pertinent source for historians.
Les donateurs dans les peintures de Dunhuang
Authors: Soymié Michel
Published: March 2010

The paintings discussed in this article are offerings dedicated to the deceased rather than prayers for their salvation. The paintings generally consist of two parts: the upper part, which depicts a well- known Buddhist deity, very often Guanyin, who seems to function as a patron of prayer; and the lower part, which consists of various numbers of standing figures. These figures depict the deceased in person as well as the people who commissioned the painting and members of their family. Inscriptions indicate the names of all these people, their relationship to the deceased, and occasionally their titles and other details.

This article presents focused analysis of specific topics, including: 1. the aim of those who commissioned the paintings; 2. family lineage; 3. newlyweds; 4. censers; 5. monks and nuns; 6. the deceased; 7. costumes and head-dresses; 8. the painters.
Les cuisines de Laozi et du Buddha
Authors: Mollier Christine
Published: March 2010

The tradition of the Heavenly Cuisines, a psychophysiological technique aimed at salvation through abstention from food, is a major example of Buddho-Taoist interchange in medieval China. In particular, it is one of the few cases in which Buddhism is undoubtedly indebted to Taoism both scripturally and ritually. These contemplative Cuisines, originally Taoist and claimed as such by the representatives of the Dao, were adopted and adapted in the eighth century by Tantric Buddhism, which produced its own sutras on the Cuisines and attributed them to the Buddha. Clearly popular in China, these scriptures were exported to Japan toward the end of the eighth century and were integrated into the Tantric tradition of Mt. Kōya. An examination of the apocryphal sutras of the "Three Cuisines," found among the manuscripts of both Dunhuang and Mt. Kōya, along with a study of the Taoist scriptures of the "Five Cuisines," lends support to the arguments of the tenth-century Taoist Du Guangting, who denounced the Buddhist sutras as forgeries.
Pas de boissons alcoolisées, pas de viande : une particularité du bouddhisme chinois vue à travers les manuscrits de Dunhuang
Authors: Wang-Toutain Françoise
Published: March 2010

While the prohibition of alcohol is an important feature of the teaching of the Buddha, the interdict relating to meat has a more complex history and is not put into practice by all the schools of Buddhism. But in China, the two prohibitions were linked together, at least since the beginning of the VIth century. As this process was properly Chinese, an attempt to justify it was made by the composition of new texts.

The purpose of this article is to examine some of the apocrypha thus written in order to see how they differ from the expositions of the vinaya in their definition of the faults that are to be avoided and how they relied on certain Chinese values, like the wuchang, to diffuse elementary principles of Chinese morality among the Chinese population.

This study will focus on one text, the Dafang guang Huayan shi'e pin jing, which was discovered among the Dunhuang manuscripts and has been partly engraved and illustrated in Dazu, Sichuan. But other apocrypha like for example the false Sūtra of Angulimāla, Yangjue mo jing, the Sūtra of the Teaching on the immeasurable great Compassion, Foshuo wuliang daci jiao jing, will be also discussed.
Bière et bouddhisme : la consommation de boissons alcoolisées dans les monastères de Dunhuang aux VIIIe-Xe siècles
Authors: Trombert Éric
Published: March 2010

In the Buddhist tradition, abstinence from alcohol is generally one of the rules for monks and lay devotees. Surprisingly, the Dunhuang monasteries' accounts, a treasure trove of raw data on the material conditions of life in the monastic communities, show ample expenses for buying or producing alcoholic beverages. The consumption of these drinks took place at the community level in a variety of circumstances. From these accounts, it is possible to measure quantitatively the extent of this drinking, not only among the ordinary monks but throughout the whole of the monastic hierarchy.

From the same documents we can also deduce that a significant portion of the beverages was brewed inside the monasteries. But we also find the activity of specialized brewing enterprises, run by laymen, for which the monasteries were both the main customers and the providers of the grain used to brew the alcohol.

All year long, the opportunities for drinking were numerous: meagre banquets related to collective works, traditional celebrations (e.g., solstices, lunar new year), as well as big Buddhist festivals (e.g., the eighth day of the second month, Avalambana). In addition to festive use, the alcoholic beverages were also a form of payment. Moreover, alcohol was drunk in various non-Buddhist rituals in which the monks participated. The only restriction that we can detect is that the alcoholic beverages seem not have played a role in specifically Buddhist ceremonies.

Although the situation may have been different in the rest of China, it appears that in Dunhuang the monasteries and lay society lived in such a state of symbiosis that the monks accepted practices that were foreign to or even antithetical to Buddhist religious principles.

This article also describes what the alcoholic beverages were like. A document (P. 2763) is unique in listing the precise composition of some vatfuls of beer. Since the beverages were made from cereal (millet, corn, barley) fermented with the addition of yeast, the word "beer, " in a broad sense, is suggested as a good translation for the rather vague Chinese term jiu used in the manuscripts.