Search Results (20)

Ancient Chinese scene text detection, as an emerging interdisciplinary topic between computer vision and cultural heritage preservation, presents unique technical challenges. Compared with modern scene text, ancient Chinese text is characterized by complex backgrounds, diverse fonts, extreme aspect ratios, and a scarcity of annotated data. Existing detection methods often perform poorly under these conditions. To address these challenges, this paper proposes a novel detection network based on dynamic feature fusion upsampling and text-region focus, named DRA-Net. The core innovations of the proposed method include (1) a dynamic fusion upsampling module, which adaptively assigns weights to effectively fuse multi-scale features while preserving critical information during feature propagation; (2) an adaptive text-region focus module that incorporates axial attention mechanisms to enhance the model’s ability to locate text regions and suppress background interference; and (3) the integration of deformable convolution, which improves the network’s capacity to model irregular text shapes and extreme aspect ratios. To tackle the issue of data scarcity, we construct a dataset named ACST, specifically for ancient Chinese text detection. This dataset includes a wide range of scene types, such as stone inscriptions, calligraphy works, couplets, and other historical media, covering various font styles from different historical periods, thus offering strong data support for related research. Experimental results demonstrate that DRA-Net achieves significantly higher detection accuracy on the ACST dataset compared to existing methods and performs robustly in scenarios with complex backgrounds and extreme text aspect ratios. It achieves an F1-score of 72.9%, a precision of 82.8%, and a recall of 77.5%. This study provides an effective technical solution for the digitization of ancient documents and the intelligent preservation of cultural heritage, with strong theoretical significance and practical potential. Full article

Processing ancient text images presents significant challenges due to severe visual degradation, missing glyph structures, and various types of noise caused by aging. These issues are particularly prominent in Chinese historical documents and stone inscriptions, where diverse writing styles, multi-angle capturing, uneven lighting, and low contrast further hinder the performance of traditional OCR techniques. In this paper, we propose a unified neural framework, UniText, for the detection, recognition, and glyph restoration of Chinese characters in images of historical documents and inscriptions. UniText operates at the character level and processes full-page inputs, making it robust to multi-scale, multi-oriented, and noise-corrupted text. The model adopts a multi-task architecture that integrates spatial localization, semantic recognition, and visual restoration through stroke-aware supervision and multi-scale feature aggregation. Experimental results on our curated dataset of ancient Chinese texts demonstrate that UniText achieves a competitive performance in detection and recognition while producing visually faithful restorations under challenging conditions. This work provides a technically scalable and generalizable framework for image-based document analysis, with potential applications in historical document processing, digital archiving, and broader tasks in text image understanding. Full article

The Seven Masters of the Quanzhen 全真七子 sect served as central figures during the founding phase of Quanzhen Daoism and played key roles in the sect’s early development. Originally positioned as the “Northern Seven Perfected Ones” (Bei Qi Zhen 北七真), they were instrumental in propelling the prosperity and expansion of Quanzhen Daoism. Over time, their images subsequently proliferated across various media—including portrayals in stone inscription, painting, biography, and novel, undergoing transformations through inscriptions, paintings, biographies, and novels—transforming transmission channels from Daoist temples to stage performances and from street corners to modern screens. In the Jin and Yuan 金元 periods, Daoist biographies and inscriptions portrayed the Seven Masters as exemplary figures of Daoist practice. In folk novels and precious scrolls (Baojuan 宝卷) in the Ming 明 and Qing 清 dynasties, they were presented as legendary, divine immortals and distant ancestors available for narrative appropriation. In modern times—particularly due to the popularity of Jin Yong 金庸’s martial art novels—they completed their universalization as Daoist cultural resources blending chivalric ethos and entertainment value. Examining the evolution of the Seven Masters’ imagery, two fundamental implications emerge: First, this transformation was jointly shaped by the power structures, functional needs, and media forms of each era. Second, beneath the fluid representations from sacred patriarchs of the Jin–Yuan period to modern entertainment symbols, there is an enduring thread of Daoist transcendental consciousness. Full article

As an exemplary and quintessential representation of China’s late-stage religious stone-carving art, previous research on the Dazu Rock Carvings has primarily concentrated on the typical cave remains in core areas like Baoding and Beishan. These investigations have been highly adept at archeological typology and iconographic analysis. This study, based on 134 extant inscriptions, reassesses the Beishan and Nanshan stone-carving complexes from the perspective of cultural heritage integrity. Through long-term landscape analysis, we uncovered their distinctive value in the construction of religious spaces during the Northern and Southern Song Dynasties. During the Song Dynasty (Zhao Song Dynasty), Buddhism held sway in Beishan, while Nanshan developed a comprehensive Taoist pantheon system encompassing the Three Pure Ones (Sanqing) and the Six Imperial Divinities (Liuyu). Together, they formed a religious spatial pattern of “Sakyamuni in Beishan and Taoist deities in Nanshan”. Furthermore, since the Shaoxing era (1131–1162), inscriptions left by Confucian scholars and officials during their visits to these two mountains have been frequently encountered. This spatial overlap phenomenon mirrors the profound integration of religious practices and secular power in the Bashu region during the Song Dynasty. This research breaks through the traditional case-study paradigm. By systematically examining the spatio-temporal evolution of the stone-carving complexes and the network of inscriptions, it reveals that the religious landscape of Dazu is, in essence, the outcome of the cumulative layering of political power, economic resources, and cultural aspirations across diverse historical periods. In particular, the transformation of Beishan and Nanshan from the merit caves of military generals in the late Tang Dynasty to the cultural spaces of the gentry class in the Song Dynasty vividly demonstrates the local practice model in the secularization process of Chinese religious art from the 10th to the 13th century. Full article

With the rapid advancement of urbanisation and transit networks, exploring the spatial relationship between metro systems and cultural heritage is crucial for both heritage preservation and sustainable urban development. This study uses the nearest neighbour index, kernel density analysis, and spatial value evaluation to examine the distribution patterns of cultural heritage in Beijing and its spatial interaction with the metro network. The results show that different types of cultural heritage have distinct distribution characteristics: stone inscriptions are widely dispersed due to their need for preservation in natural settings; traditional villages and ancient tombs are shaped by historical and geographical factors; and industrial heritage is concentrated in areas of historical industrial activity, reflecting strong functional zoning traits. The metro network enhances the accessibility of cultural heritage, especially national- and provincial-level sites, which are predominantly clustered near metro stations. However, geographically isolated world heritage sites, such as the Great Wall and the Ming Tombs, remain less connected to the metro network, helping preserve their authenticity and avoid overdevelopment. Furthermore, thematic designs and cultural displays within Beijing’s metro stations successfully bridge the gap between history and modernity, positioning metro stations as key platforms for cultural dissemination. Nevertheless, metro construction presents challenges to heritage conservation, including potential impacts on site stability due to tunnelling and conflicts between modern station design and the aesthetic integrity of historic districts. These findings offer practical insights for cultural heritage preservation and transit planning in Beijing and serve as a reference for the sustainable development of other historic cities worldwide. Full article

Outdoor stone relics, including inscriptions, statues, temple grottoes, etc., are continuously subjected to natural weathering and air pollutants. Those made of marbles and other carbonate rocks are particularly vulnerable to acid rains, which can be protected by acid-resistant coatings. A novel method to prepare enamel-like hydroxyapatite coating on marble surfaces is presented in this paper and analyzed using optical microscopy, a scanning electronic microscope, grazing incident X-ray diffraction, and nano-indentation. The described coating is composed of tightly arranged hydroxyapatite nanorods, perpendicular to the marble substrate, with a thickness of 3–5 μm. Not only does the coating exhibit high acid resistance, it also has considerably higher elastic modulus and hardness compared to that synthesized by the well-known diammonium phosphate (DAP) method owing to the wellarranged microstructure. Consequently, the enamel-like hydroxyapatite coating would probably be more effective and durable for marble protection than the existing calcium phosphate coating. Full article

In the face of geopolitical threats in Artsakh, the preservation of Armenia’s epigraphic heritage has become a mission of both historical and cultural urgency. This project delves deep into Armenian inscriptions, employing advanced digital tools and strategies like the Oxygen text editor and EpiDoc guidelines to efficiently catalogue, analyze, and present these historical treasures. Amidst the adversities posed by Azerbaijan’s stance towards Armenian heritage in Artsakh, the digital documentation and preservation of these inscriptions have become a beacon of cultural resilience. The XML-based database ensures consistent data, promoting scholarly research and broadening accessibility. Integrating the Grabar Armenian dictionary addressed linguistic challenges, enhancing data accuracy. This initiative goes beyond merely preserving stone and text; it is a testament to the stories, hopes, and enduring spirit of the Armenian people in the face of external threats. Through a harmonious blend of technology and traditional knowledge, the project stands as a vanguard in the fight to ensure that Armenia’s rich epigraphic legacy, and the narratives they enshrine remain undiminished for future generations. Full article

For a long time, scholarly research on Buddhism in Luoyang during the Tang Dynasty has mainly focused on eminent monks and Buddhist temples. This focus is evident in the recorded literature of ancient times, such as The Continued Biographies of Eminent Monks and The Biographies of Eminent Monks. Based on stone inscriptions, this paper examines the dissemination and development of Buddhism in the Eastern Capital of Luoyang during the Tang Dynasty. This article presents the following viewpoints and findings: Firstly, the epitaphs and pagoda inscriptions provide historical details that are not widely known, such as the names of temples in the suburb, the identities of prominent monks who propagated Dharma in Luoyang, the Buddhist scriptures chanted and learned by the Luoyang people, and the people’s motivation to adopt Buddhism. Secondly, the epitaphs and pagoda inscriptions supplement important historical materials on Chan Buddhism, confirming the widespread popularity of the Northern Sect of Chan Buddhism in the Luoyang region. Thirdly, the epitaphs and pagoda inscriptions reveal that Luoyang Buddhist practice was popular, characterized by the succession of blood-related monastic companions; that is, many families had two or more relatives who became monks or nuns simultaneously or successively, a phenomenon that has not attracted attention from academic circles. Fourthly, the blood-related monastic companions of Buddhist practice affected the mentoring relationships and organizational management of temples and monasteries, promoting communication and interaction between Buddhism and traditional Chinese culture. Full article

The Dhammakāya Gāthā is a Pāli Buddhist prose text that has been circulated within the cross-cultural/translocal sphere of Tai–Khmer Buddhism for over five centuries. Its earliest extant version appears on the “Braḥ Dhammakāya inscription”, an engraved stone slab from the Stūpa of Wat Suea, Phitsanulok, Thailand, dated to 1549 CE. The Dhammakāya text consists of three parts. The first part identifies the knowledge and qualities/virtues of the Buddha with physical attributes of his body. The second part is the verses in praise of the Buddha’s resplendent body qua the dhammakāya. The third section exhorts one in the yogāvacara lineage (a practitioner of spiritual discipline, i.e., a meditator) to recollect the dhammakāya, in order to attain the state of Buddhahood. The Gāthā was well known in the Tai–Khmer cultural sphere during the pre-modern period, but today, it is little used in modern practices. In this paper, I will analyse textual and paratextual elements of the Dhammakāya Gāthā to uncover the doctrinal meanings underlying the Gāthā and reveal the unique and unusual meditation practice called the Dhammakāyānussati, “Recollection of the Dhammakāya”. I argue that the study of the Dhammakāya Gāthā enables us to understand the unique Buddhist practice: reciting [the Dhammakāya text], constructing [the image of the Buddha] and visualising [the dhammakāya embodied in the image], contributing to what we call “Buddhānussati” in the context of Tai–Khmer Buddhism. Full article

The Singapore Stone was a large monolith present at the mouth of the Singapore River, clad with a faded inscription that was a point of interest for local and foreign antiquarians and other enthusiasts, as no person—native or otherwise—could decipher the meaning of its tongue. Tragically, the stone was blasted in 1848 by East India Company engineers as part of works to widen the mouth of the river. Only four fragments were saved; these were sent to Calcutta’s Asiatic Society of Bengal and later placed in the custody of the Indian Museum. Today, only one fragment remains, which was returned to Singapore in 1919 and at present is displayed in the National Museum of Singapore. Over the past century and a half, there has been great interest in the fate of the lost fragments and in the mysterious inscription that the fragments hold. There have been various attempts at deciphering the Stone, with a variety of suggested interpretations and languages. This research paper compiles and documents both the physical journey of the fragments and the various attempts at deciphering them, aiming to comprehensively detail the Stone’s origins and journey from its erection to its present residence while providing an analysis of the past attempts at decipherment and the future of this effort. Full article

The Singapore Stone, discovered in 1819, was blown up in 1843 and remains an enigma today. Several studies have suggested the script to be Kawi, a Brahmic script used between the 8th and 16th centuries in Java and other parts of Southeast Asia. The language remains unknown but is thought to be Old Javanese, Sanskrit, or Tamil. There is great historical value in finding out what the script says, and it is the aim of this project to offer deeper insight into this undeciphered inscription. In this paper, an in-depth comparison of the Singapore Stone with the Calcutta Stone (1041 CE), a prominent example of a Later Kawi inscription, is performed. Brief comparisons of the Singapore Stone with other inscriptions are also conducted. Numerous characters on the Singapore Stone are matched to those on the Calcutta Stone. However, the Singapore Stone appears to have a much lower frequency of diacritics and clusters. Such a phenomenon is anomalous and could have hindered decryption efforts thus far. Nonetheless, an identification and comparison of such character signs are attempted. Overall, the two inscriptions are shown to share many stylistic similarities, suggesting that the Singapore Stone could be dated to the Later Kawi period. Full article

The production of stone sculptures in the form of statues, steles, and pagodas was arguably one of the most prominent forms of Buddhist devotion in early medieval China. The abundant Buddhist imagery and devotional inscriptions adorning their surfaces provide rich information on their creation, commission, consecration, and worship, which is essential for comprehending the local community’s religious landscape. This paper employs a network analysis approach to visualize and analyze the spatial arrangement of Buddhist images on the surfaces of pagodas from Nannieshui 南涅水, Shanxi 山西 Province. Network analysis reveals that Nannieshui pagodas were commissioned and worshipped differently from other kinds of stone sculpture, as shown by its emphasis on the spatial and sequential order of Buddhist images depicted on the exterior of these pagodas. Full article

Stone inscriptions and archaeological structures are an asset to humankind which contain the history of the past. Estampage is the traditional method used to obtain the replica of the inscriptions which is primarily used to decrypt texts and for documentation purposes. Presently, close-range photogrammetry is a useful remote sensing technique to digitize these inscriptions for study as well as preservation. The current study focuses on the creation of a 3D model of a hero stone using digital camera technology. These photographs were acquired using a Sony Alpha7 III camera with a 35 mm full-frame CMOS sensor. Two hundred and sixty-one images/frames were acquired from different heights above ground and with various positions and angles around the stone inscription to cover it all around. The data acquired were processed in a series of steps which included image matching, dense point cloud generation, mesh reconstruction, and texturing of the model. As the sensor is non-metric, two markers acquired from the field were added to the scene to scale it accurately. The dimensions of the hero stone are computed as 2.3 × 1.3 ft and the resulting model had a reprojection error of less than 0.011 pixels. The processed model has 10,915,514 facets (TIN) and 8000 × 8000 × 4 textures providing a realistic appearance. The recent developments in computer vision using the structure from motion (SfM) approach enables the reconstruction of the hero stone accurately with realistic textures and details useful for preservation work. Full article

The five sacred peaks had both political and religious significance in traditional China. Daoism profoundly impacted the state sacrifice to the sacred peaks in the medieval era. Through examining related stone inscriptions, we argue that the establishment of the Shrines for the Perfected Lords of the five sacred peaks, the Shrine for the Elder of Mount Qingcheng, and the Temple for the Envoy of the Nine Heavens at Mount Lu were in debt to the suggestions of the Daoist master Sima Chengzhen during the reign of Emperor Xuanzong (r. 712–756). The constructions of the shrines manifested Daoist masters’ efforts to transform the state sacrifice system. Nevertheless, the shrines were not able to replace the state sacrifice system but functioned as Daoist abbeys to pray for the state, the emperor, and the people. In the late Tang dynasty, the imperial authority in turn permeated the Daoist sacred geographic system. Interestingly, the elevated status of Daoist Perfected Ones and Transcendents was widely recognized in Tang folklore. Full article

The sacrificial ritual to Mount Yi (Yishan 沂山) or the Eastern Stronghold (Dongzhen 東鎮) was included in the traditional Chinese state ritual system to mountain and water gods, and therefore, originally, it was a Confucian ritual. The Eastern Stronghold Temple was operated by officers and clerks appointed by the government. However, during the late imperial period, the situation changed and the Eastern Stronghold Temple became virtually operated by Daoism, mainly because of the government’s difficulty in maintaining the temple, the growth and power of Daoism, especially the Complete Perfection Daoism popular in northern China, and the further integration of Confucianism, Daoism, and folk beliefs. Daoist priests, who were named “temple guardians”, took responsibilities for guarding temple property, coordinating central and local government’s sacrificial rituals, administrating the daily operation of the temple, conducting reconstruction projects, and incorporating local people’s beliefs. As a result, the temple not only served as an official place of worship but also gained the functions and identity of a Daoist abbey and folk temple. As the first article discussing the Eastern Stronghold Temple in a western language, this study mainly applies the rediscovered source of stone inscriptions preserved in the temple to describe Daoism’s contributions to this religious–political–cultural symbolic site and the complicated relationship between governmental officials, Daoist priests, and local people. Full article