五代钱镠杭州风景园林营建研究
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摘要
公元907年吴越王钱镠定都钱塘是杭州成为"古都"之始,也是杭州建设风景园林城市的开端。从生态景观、生产景观、人文景观、生活景观四个方面研究五代钱镠杭城营建活动,论述杭州城市生态、生产、生活一体的地域景观特色和"用天之利,立人之纪"的风景园林营造思想。解析其作为中国古代城市的理想模式:兼具悦目景观和赏心文化的深层原因。
In 907 Qian Liu, the King of Wuyue, chose Hangzhou as the capital. Since then Hangzhou had become an ancient capital, and also the construction of a landscape city begun.This paper studies Qian Liu's construction of Hangzhou from the landscape perspective and four aspects: ecological landscape, production landscape, humanistic landscape and living landscape. It expounds the features of Hangzhou regional landscape in which ecology,production and life were integrated,and the landscape architectural concept that the advantages of nature should be made full use of.Finally,Qian Liu's construction of Hangzhou brought forth a landscape city both pleasing to the eye and the heart,and thus Hangzhou had become an ideal mode of the ancient Chinese cities.
In 907 Qian Liu, the King of Wuyue, chose Hangzhou as the capital. Since then Hangzhou had become an ancient capital, and also the construction of a landscape city begun.This paper studies Qian Liu's construction of Hangzhou from the landscape perspective and four aspects: ecological landscape, production landscape, humanistic landscape and living landscape. It expounds the features of Hangzhou regional landscape in which ecology,production and life were integrated,and the landscape architectural concept that the advantages of nature should be made full use of.Finally,Qian Liu's construction of Hangzhou brought forth a landscape city both pleasing to the eye and the heart,and thus Hangzhou had become an ideal mode of the ancient Chinese cities.
引文
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(1)参见:司马光,《资治通鉴》,卷二七六。
(2)六合塔又名六和塔,其名称由来,历来说法不一,或谓佛教“六和敬”曰:“身和同住,口和无争,竟和同悦,戒和同修,见和同解,利和同均。”或谓“六合”,即天、地、东南西北四方。无论何种说法,均寄托了人们消灾祈福的愿望。
(3)参见:司马光,《资治通鉴》,卷二百五十九。
[2]范成大.吴郡志[M].南京:江苏古籍出版社,1999.
[3]司马光.资治通鉴[M].北京:中华书局,1956.
[4]吕以春.钱镠与杭州[J].浙江学刊,1987(2):126-130.
[5]杨渭生.吴越国时期的杭城建设[J].杭州通讯月刊,2009(8):50-51.
[6]嵇曾筠,李卫,张若震,等.浙江通志[M].台北:台湾商务印书馆,1986.
[7]董浩.全唐文[M].北京:中华书局,1983.
[8]钱俨.钱氏家乘[M].上海:上海古籍出版社,1989.
[9]田汝成.西湖游览志[M].杭州:浙江人民出版社,1980.
[10]程国政.中国古代建筑文献集要:先秦-五代[M].上海:同济大学出版社,2013.
[11]姚铉.唐文粹[M].上海:上海古籍出版社,1994.
[12]司马迁.史记[M].北京:中华书局,1959.
[13]徐光启.农政全书[M].上海:上海古籍出版社,1979.
[14]吴任臣.十国春秋[M].北京:中华书局,1983.
[15]杨万里.诚斋集[M].台北:台湾商务印书馆,1986.
[16]李心传.建炎以来朝野杂记[M].台北:文海出版社,1980.
[17]屠树勋.钱镠传[M].杭州:浙江工商大学出版社,2013.
[18]际祥.净慈寺志[M].杭州:杭州出版社,2006.
[19]孙治.灵隐寺志[M].杭州:杭州出版社,2006.
[20]施谔.淳祐临安志[M].南京:江苏古籍出版社,1988.
[21]王明清.玉照新志[M].上海:上海书店,1990.
[22]周淙.乾道临安志[M].北京:中华书局,1985.
[23]李林甫.唐六典[M].北京:中华书局,2005.
[24]欧阳修.有美堂记[M].沈阳:辽海出版社,2010.
[25]吴自牧.梦梁录[M].西安:三秦出版社,2004.
[26]赵晔.吴越春秋[M].南京:江苏古籍出版社,1999.
(1)参见:司马光,《资治通鉴》,卷二七六。
(2)六合塔又名六和塔,其名称由来,历来说法不一,或谓佛教“六和敬”曰:“身和同住,口和无争,竟和同悦,戒和同修,见和同解,利和同均。”或谓“六合”,即天、地、东南西北四方。无论何种说法,均寄托了人们消灾祈福的愿望。
(3)参见:司马光,《资治通鉴》,卷二百五十九。