A. 急需復活節彩蛋圖片
復活節工藝品、復活節彩蛋圖片
http://xmlpart.blog.163.com/blog/static/1050875202009092135454/edit/
網路圖片
http://image..com/i?tn=image&ct=201326592&lm=-1&cl=2&word=%B8%B4%BB%EE%BD%DA%B2%CA%B5%B0
B. 復活節彩蛋
「彩蛋」是什麼東東？聰明的讀者馬上會聯想到「復活節」：在國外很多地方，每年春分過後，第一次月圓後的第一個星期日就是「復活節」。許多西方人小時候會在當天玩一種找彩蛋的游戲，而彩蛋裡面也會藏一些小禮物，找到彩蛋的人會很興奮，所以彩蛋是「復活節」最典型的象徵，代表了驚喜與另藏玄機。不過，我們要說的當然不是「復活節」的彩蛋，而是埋藏於軟體中的彩蛋。有趣吧？以前就玩過？呵呵，那你也不可能見過像下面這么多的彩蛋！趕快來挖吧！
不知你是否注意過，在軟體的「幫助」或「關於」中，一般都找不到這個軟體開發組的名單，如項目經理、程序員、測試員等。難道開發者們想隱姓埋名嗎？當然不是！這是由於許多軟體公司的規定就是如此。不過開發者們很聰明，他們以另外的途徑公布他們的姓名——這種途徑就是「復活節彩蛋」（EasterEgg）。在編寫軟體的時候，將一些諸如編寫小組成員名單之類的隱秘信息加入其中，這些信息需要通過特定的操作才能顯現。這就是早期的彩蛋。
到後來，也有程序設計師為了紀念某款軟體的誕生，設計一些可愛的圖片或音樂，隱匿其中，讓用戶自己去尋找。現在，越來越多的人喜歡這一方式，逐漸發展成為一種眾所周知的習慣。尋找軟體中的彩蛋就像「復活節」尋找禮物一樣，充滿了新鮮和刺激。而彩蛋的表現方式也靈活多樣，一個小游戲，一段動聽的音樂，一些惡作劇等等都可以是彩蛋。它們給軟體注入了活力，成為一道另類的風景線。我們說，精彩也由此「復活」了。
小提示：挖掘「復活節彩蛋」時要注意軟體的版本號，同一款軟體中的彩蛋並不是所有版本都會有，後續版本也不一定會兼容老版本的彩蛋。
彩蛋（Easter Eggs）實際上是一些DVD上隱藏的內容，在正常的菜單中是看不到這些內容的，要用某些特殊的方法才能選出來。
彩蛋的內容包括一些製作花絮、刪節片段、搞笑畫面、預告片等
C. 逆戰黑暗復活節兔女郎圖片
附高清兔女郎圖片
D. 驚喜復活節
哥們是啥時候開始玩的這個游戲啊，這個都不懂嗎？這個就是電子游戲吧，其實這類游戲也就是那麼幾樣，別看它種類很多但是大多都是換了個圖片換個名字而已，但是它的其他方面並沒有改變。然後你說的這個五行掉彩.金我給你說這個不是看時間的，這個東西都是你達到一定的條件後它自己就會出現，並沒有說是有一個固定的時間才會掉下來，如果想掉彩.金這個就需要看你自己的技術了，打到一定的條件就行了。
網路查一查：宇恆娛了
E. 復活節的介紹(英文)和圖片(最好是卡通的)
ON THE KEEPING OF EASTER.
From the Letter of the Emperor to all those not present at the Council. (Found in Eusebius, Vita Const., Lib. iii., 18-20.)
When the question relative to the sacred festival of Easter arose, it was universally thought that it would be convenient that all should keep the feast on one day; for what could be more beautiful and more desirable, than to see this festival, through which we receive the hope of immortality, celebrated by all with one accord, and in the same manner? It was declared to be particularly unworthy for this, the holiest of all festivals, to follow the custom[the calculation] of the Jews, who had soiled their hands with the most fearful of crimes, and whose minds were blinded. In rejecting their custom,(1) we may transmit to our descendants the legitimate mode of celebrating Easter, which we have observed from the time of the Saviour's Passion to the present day[according to the day of the week]. We ought not, therefore, to have anything in common with the Jews, for the Saviour has shown us another way; our worship follows a more legitimate and more convenient course(the order of the days of the week); and consequently, in unanimously adopting this mode, we desire, dearest brethren, to separate ourselves from the detestable company of the Jews, for it is truly shameful for us to hear them boast that without their direction we could not keep this feast. How can they be in the right, they who, after the death of the Saviour, have no longer been led by reason but by wild violence, as their delusion may urge them? They do not possess the truth in this Easter question; for, in their blindness and repugnance to all improvements, they frequently celebrate two passovers in the same year. We could not imitate those who are openly in error. How, then, could we follow these Jews, who are most certainly blinded by error? for to celebrate the passover twice in one year is totally inadmissible. But even if this were not so, it would still be your ty not to tarnish your soul by communications with such wicked people[the Jews]. Besides, consider well, that in such an important matter, and on a subject of such great solemnity, there ought not to be any division. Our Saviour has left us only one festal day of our redemption, that is to say, of his holy passion, and he desired[to establish] only one Catholic Church. Think, then, how unseemly it is, that on the same day some should be fasting whilst others are seated at a banquet; and that after Easter, some should be rejoicing at feasts, whilst others are still observing a strict fast. For this reason, a Divine Providence wills that this custom should be rectified and regulated in a uniform way; and everyone, I hope, will agree upon this point. As, on the one hand, it is our ty not to have anything in common with the murderers of our Lord; and as, on the other, the custom now followed by the Churches of the West, of the South, and of the North, and by some of those of the East, is the most acceptable, it has appeared good to all; and I have been guarantee for your consent, that you would accept it with joy, as it is followed at Rome, in Africa, in all Italy, Egypt, Spain, Gaul, Britain, Libya, in all Achaia, and in the dioceses of Asia, of Pontus, and Cilicia. You should consider not only that the number of churches in these provinces make a majority, but also that it is right to demand what our reason approves, and that we should have nothing in common with the Jews. To sum up in few words: By the unanimous judgment of all, it has been decided that the most holy festival of Easter should be everywhere celebrated on one and the same day, and it is not seemly that in so holy a thing there should be any division. As this is the state of the case, accept joyfully the divine favour, and this truly divine command; for all which takes place in assemblies of the bishops ought to be regarded as proceeding from the will of God. Make known to your brethren what has been decreed, keep this most holy day according to the prescribed mode; we can thus celebrate this holy Easter day at the same time, if it is granted me, as I desire, to unite myself with you; we can rejoice together, seeing that the divine power has made use of our instrumentality for destroying the evil designs of the devil, and thus causing faith, peace, and unity to flourish amongst us. May God graciously protect you, my beloved brethren.
EXCURSUS ON THE SUBSEQUENT HISTORY OF THE EASTER QUESTION
. (Hefele: Hist. of the Councils, Vol. I., pp. 328 et seqq.)
The differences in the way of fixing the period of Easter did not indeed disappear after the Council of Nicea. Alexandria and Rome could not agree, either because one of the two Churches neglected to make the calculation for Easter, or because the other considered it inaccurate. It is a fact, proved by the ancient Easter table of the Roman Church, that the cycle of eighty-four years continued to be used at Rome as before. Now this cycle differed in many ways from the Alexandrian, and did not always agree with it about the period for Easter--in fact(a), the Romans used quite another method from the Alexandrians; they calculated from the epact, and began from the feria prima of January.(b.) The Romans were mistaken in placing the full moon a little too soon; whilst the Alexandrians placed it a little too late.(c.) At Rome the equinox was supposed to fall on March 18th; whilst the Alexandrians placed it on March 21st.(d.) Finally, the Romans differed in this from the Greeks also; they did not celebrate Easter the next day when the full moon fell on the Saturday.
Even the year following the Council of Nicea--that is, in 326--as well as in the years 330, 333, 340, 341, 343, the Latins celebrated Easter on a different day from the Alexandrians. In order to put an end to this misunderstanding, the Synod of Sardica in 343, as we learn from the newly discovered festival letters of S. Athanasius, took up again the question of Easter, and brought the two parties(Alexandrians and Romans) to regulate, by means of mutual concessions, a common day for Easter for the next fifty years. This compromise, after a few years, was not observed. The troubles excited by the Arian heresy, and the division which it caused between the East and the West, prevented the decree of Sardica from being put into execution; therefore the Emperor Theodosius the Great, after the re-establishment of peace in the Church, found himself obliged to take fresh steps for obtaining a complete uniformity in the manner of celebrating Easter. In 387, the Romans having kept Easter on March 21st, the Alexandrians did not do so for five weeks later--that is to say, till April 25th--because with the Alexandrians the equinox was not till March 21st. The Emperor Theodosius the Great then asked Theophilus, Bishop of Alexandria for an explanation of the difference. The bishop responded to the Emperor's desire, and drew up a chronological table of the Easter festivals, based upon the principles acknowledged by the Church of Alexandria. Unfortunately, we now possess only the prologue of his work.
Upon an invitation from Rome, S. Ambrose also mentioned the period of this same Easter in 387, in his letter to the bishops of AEmilia, and he sides with the Alexandrian computation. Cyril of Alexandria abridged the paschal table of his uncle Theophilus, and fixed the time for the ninety-five following Easters--that is, from 436 to 531 after Christ. Besides this Cyril showed, in a letter to the Pope, what was defective in the Latin calculation; and this demonstration was taken up again, some time after, by order of the Emperor, by Paschasinus, Bishop of Lilybaeum and Proterius of Alexandria, in a letter written by them to Pope Leo I. In consequence of these communications, Pope Leo often gave the preference to the Alexandrian computation, instead of that of the Church of Rome. At the same time also was generally established, the opinion so little entertained by the ancient authorities of the Church--one might even say, so strongly in contradiction to their teaching--that Christ partook of the passover on the 14th Nisan, that he died on the 15th(not on the 14th, as the ancients considered), that he lay in the grave on the 16th, and rose again on the 17th. In the letter we have just mentioned, Proterius of Alexandria openly admitted all these different points.
Some years afterwards, in 457, Victor of Aquitane, by order of the Roman Archdeacon Hilary, endeavoured to make the Roman and the Alexandrian calculations agree together. It has been conjectured that subsequently Hilary, when Pope, brought Victor's calculation into use, in 456--that is, at the time when the cycle of eighty-four years came to an end. In the latter cycle the new moons were marked more accurately, and the chief differences existing between the Latin and Greek calculations disappeared; so that the Easter of the Latins generally coincided with that of Alexandria, or was only a very little removed from it. In cases when the id fell on a Saturday, Victor did not wish to decide whether Easter should be celebrated the next day, as the Alexandrians did, or should be postponed for a week. He indicates both dates in his table, and leaves the Pope to decide what was to be done in each separate case. Even after Victor's calculations, there still remained great differences in the manner of fixing the celebration of Easter; and it was Dionysius the Less who first completely overcame them, by giving to the Latins a paschal table having as its basis the cycle of nineteen years. This cycle perfectly corresponded to that of Alexandria, and thus established that harmony which had been so long sought in vain. He showed the advantages of his calculation so strongly, that it was admitted by Rome and by the whole of Italy; whilst almost the whole of Gaul remained faithful to Victor's canon, and Great Britain still held the 'cycle of eighty-four years, a little improved by Sulpicius Severus. When the Heptarchy was evangelized by the Roman missionaries, the new converts accepted the calculation of Dionysius, whilst the ancient Churches of Wales held fast their old tradition. From this arose the well-known British dissensions about the celebration of Easter, which were transplanted by Columban into Gaul. In 729, the majority of the ancient British Churches accepted the cycle of nineteen years. It had before been introced into Spain, immediately after the conversion of Reccared. Finally, under Charles the Great, the cycle of nineteen years triumphed over all opposition; and thus the whole of Christendom was united, for the Quartodecimans had graally disappeared.(1)
selected from Henry R. Percival, ed.,The Seven Ecumenical Councils of the Undivided Church, Vol XIV of Nicene and Post Nicene Fathers, 2nd series, edd. Philip Schaff and Henry Wace, (repr. Edinburgh: T&T Clark; Grand Rapids MI: Wm. B. Eerdmans, 1988) , pp. 54-56
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F. 復活節手抄報
復活節手抄報版式：
復活節手抄報素材：
復活節（Easter），是紀念耶穌基督復活的節日，西方信基督教的國家都過這個節。在西方教會傳統里，春分之後第一次滿月之後的第一個星期日即為復活節。東方教會則規定，如果滿月恰逢星期日，則復活節再推遲一周。因此，節期大致在3月22日至4月25日之間。復活節是最古老最有意義的基督教節日之一，慶祝的是基督的復活，世界各地的基督徒每年都要舉行慶祝。
復活節還象徵重生和希望。
從2011年至2020年的復活節具體日期如下:2011年4月24日、2012年4月8日、2013年3月31日、2014年4月20日、2015年4月5日、 2016年3月27日、2017年4月16日、2018年4月1日、2019年4月21日、2020年4月14日........
復活節是紀念耶穌基督復活的節日，西方信基督教的國家都過這個節。
復活節的另一象徵是小兔子，原因是它具有極強的繁殖能力，人們視它為新生命的創造者。節日中，成年人會形象生動地告訴孩子們復活節彩蛋會孵化成小兔子。許多家庭還會在花園草坪里放些彩蛋，讓孩子們玩找彩蛋的游戲。復活節小兔和彩蛋也成為節日期間搶手的商品。商場出售各式各樣的小兔和彩蛋狀商品，還在小小的食品店和糖果店擺滿了用巧克力製成的小兔和彩蛋，這些「食品小兔」神態可愛，彩蛋形狀不一，吃起來味道香甜，送給朋友也很適宜。
G. 復活節的來歷，習俗。
復活節的來歷
http://ke..com/view/1462.htm
復活節小兔子、彩蛋。
http://xmlpart.blog.163.com/blog/static/1050875202008111982034504/
H. 高分懸賞！！！！！
這個朋友發現的彩蛋是有原因的。是微軟給聯通開的小玩笑。
不信？ 請看：
全球計算機軟體業巨人微軟公司將觸角伸向了極具潛力的中國移動通信市場，今天微軟(中國)公司與中國聯通簽署合作備忘錄，在CDMA移動數據領域建立戰略合作夥伴關系。
根據簽署的備忘錄，雙方將共同建設CDMA 1X的移動增值業務平台，微軟將提供相關支持與服務。
雙方合作的具體內容包括，微軟將運用.NET技術協助中國聯通開發CDMA 1X增值業務平台；協助中國聯通與內容及應用提供商共同開發一百多種基於該平台的移動數據應用和服務；微軟將與中國聯通共同推動基於Windows平台的各種智能移動終端在中國的運用與發展；雙方還將共同開發CDMA 1X數據業務的「企業」應用市場。
聯通總裁王建宙表示，目前中國移動數據業務還以簡訊為主，這只是冰山一角，更大的發展還在後面。他還透露，可以支持多種數據業務的聯通CDMA 1X網路將在三月份在中國各主要城市試運行。
出席這次會議的微軟公司董事長比爾·蓋茨表示，中國移動通信市場發展驚人，微軟也正致力於把自己所研究的「語音識別」等技術體現在手機中，讓手機的使用更簡單，讓手機與計算機之間的信息交流更方便。他同時對與中國聯通的合作表示了極大的信心。
其實這個是「彩蛋」。
什麼是彩蛋？在國外很多地方，每年春分過後，第一次月圓後的第一個星期日就是「復活節」。許多西方人小時候會在當天玩一種找彩蛋的游戲，而彩蛋裡面也會藏一些小禮物，找到彩蛋的人會很興奮，所以彩蛋是「復活節」最典型的象徵，代表了驚喜與另藏玄機。不過，我們要說的當然不是「復活節」的彩蛋，而是埋藏於軟體中的彩蛋。
到後來，也有程序設計師為了紀念某款軟體的誕生，設計一些可愛的圖片或音樂，隱匿其中，讓用戶自己去尋找。現在，越來越多的人喜歡這一方式，逐漸發展成為一種眾所周知的習慣。尋找軟體中的彩蛋就像「復活節」尋找禮物一樣，充滿了新鮮和刺激。而彩蛋的表現方式也靈活多樣，一個小游戲，一段動聽的音樂，一些惡作劇等等都可以是彩蛋。它們給軟體注入了活力，成為一道另類的風景線。我們說，精彩也由此「復活」了。
其實WORD里的彩蛋一共有九個：
1. Word6.0 開發人員名單
操作過程 :
1.啟動Word 6.0
2.在Word 6.0的新文檔中輸入"t3！"，將整個單詞的字體改為粗體。在"格式"中選"自動套用格式"，依次選"確定""接受"
3.打開"幫助"中的"關於"，單擊左上角的圖標，在彈出的窗口內，開發小組成員的名單開始滾動。
如果你是注冊用戶，那麼最後你會在緊挨著蓋茨名字的地方找到自己的名字。
2.彈子球游戲
操作過程 :
1.啟動Word 97並新建一個Word文件
2.輸入"Blue"（注意:"B"要大寫，其餘小寫），選定這個英文字，然後選擇"藍色"及"粗體"的文字格式，將游標至於單詞之後，按一下空格鍵
3.選擇"幫助"菜單內的"關於…"，用滑鼠單出左上角的Word標內圖像，一個簡單的彈球游戲就開始了
註：Z鍵控制左邊檔桿，M鍵控制右邊的。
3."zzzz"的微軟定義
操作過程 :
1.啟動Word 97，並保證拼寫檢驗功能開啟
2.鍵入"zzzz"，並按[空格鍵]，這時拼寫檢驗功能會在提示"zzzz"拼寫不正確
3.將滑鼠游標移至"zzzz"上按右鍵，看看微軟給"zzzz"下的定義吧。（是「SEX」，有趣吧~）
4."=rand()"的精彩回答
操作過程 :
1.啟動Word，開啟一個文件
2.鍵入"=rand(5,3)"（不包括引號），按[回車]鍵，看看他給你的回答是什麼吧。（是The quick brown fox jumps over the lazy dog.夠精彩吧~）
5.永遠的錯誤
操作過程 :
1.啟動Word 2000，並開啟語法自動檢驗功能
2.在空文檔中鍵入"My own well-being"並回車
3.啊！你的麻煩來了，按提示進行更正你將永遠不會正確
6.天籟之音
操作過程 :
1.啟動Word2000
2.用十六進制編輯器加開winword.exe,在1DF94偏移處你將會找到 4D 54 68 64,從4D開始選擇直到找到96 39 00 02 91 1A 00 00 FF 2F 00為止,將選中的部分另存為一個.MID文件
3.用一個MIDI 播放器打開它,就能聽到美妙動聽的音樂！
7.再現啟動窗口
操作過程 :
1.啟動Word
2.點擊'幫助'中的'關於Microsoft Word…'開啟關於對話框,按住[Ctrl]+[Alt]+[Shift]後用滑鼠點擊對話框下方的橫線
3.此時Word啟動窗口又出現了
注:單擊窗口可以關閉他,但當你在步驟二時雙擊橫線你將無法關閉他了
8.倒過來的問號
操作過程 :
1.啟動Word並打開任一文件
2.同時按住[Ctrl]+[Shift]+[Alt]+[?]
3.發現了什麼!問號都反過來啦
注:感嘆號也可以
9.胡萬進印
操作方法：
1.Word里輸入「胡」、「卞」、「扎」、「琺」或者「翟」字，將其設定微軟自帶的隸書或者是幼圓；
2. 字體選項里選擇空心；
3. 字型大小設大一點，比如小初；再把顯示比例弄大一點，比如500%
OK，看看什麼效果。原來是胡萬進印！
胡萬進？何許人也？搜索一下便知~~~~~~~
中國電子信息產業發展研究院綜合協調處處長 副秘書長： 胡萬進
中國計算機用戶 副主編： 胡萬進
中國電子信息產業發展研究院 執行總編： 胡萬進
挖掘「復活節彩蛋」時要注意軟體的版本號，同一款軟體中的彩蛋並不是所有版本都會有，後續版本也不一定會兼容老版本的彩蛋。
I. 有什麼好的復活節禮品
網路找一下.這邊也有一些,還是很漂亮,自己去看一下.
復活節禮品圖片（復活節兔子圖片、復活節彩蛋圖片、復活節雞圖片、復活節鴨子圖片）
http://blog.sina.com.cn/s/blog_5d3d83c50100bpi4.html
J. 誰能提供我一張復活節海報的素材，我們是幼兒學習英語的機構，准備復活節去戶外做活動！[email protected]
樓主需要復活節海報的素材，網路上搜下「淘圖網」，我在這個站里見到過英語培訓機構復活節的海報。