A. 急需复活节彩蛋图片
复活节工艺品、复活节彩蛋图片
http://xmlpart.blog.163.com/blog/static/1050875202009092135454/edit/
网络图片
http://image..com/i?tn=image&ct=201326592&lm=-1&cl=2&word=%B8%B4%BB%EE%BD%DA%B2%CA%B5%B0
B. 复活节彩蛋
“彩蛋”是什么东东？聪明的读者马上会联想到“复活节”：在国外很多地方，每年春分过后，第一次月圆后的第一个星期日就是“复活节”。许多西方人小时候会在当天玩一种找彩蛋的游戏，而彩蛋里面也会藏一些小礼物，找到彩蛋的人会很兴奋，所以彩蛋是“复活节”最典型的象征，代表了惊喜与另藏玄机。不过，我们要说的当然不是“复活节”的彩蛋，而是埋藏于软件中的彩蛋。有趣吧？以前就玩过？呵呵，那你也不可能见过像下面这么多的彩蛋！赶快来挖吧！
不知你是否注意过，在软件的“帮助”或“关于”中，一般都找不到这个软件开发组的名单，如项目经理、程序员、测试员等。难道开发者们想隐姓埋名吗？当然不是！这是由于许多软件公司的规定就是如此。不过开发者们很聪明，他们以另外的途径公布他们的姓名——这种途径就是“复活节彩蛋”（EasterEgg）。在编写软件的时候，将一些诸如编写小组成员名单之类的隐秘信息加入其中，这些信息需要通过特定的操作才能显现。这就是早期的彩蛋。
到后来，也有程序设计师为了纪念某款软件的诞生，设计一些可爱的图片或音乐，隐匿其中，让用户自己去寻找。现在，越来越多的人喜欢这一方式，逐渐发展成为一种众所周知的习惯。寻找软件中的彩蛋就像“复活节”寻找礼物一样，充满了新鲜和刺激。而彩蛋的表现方式也灵活多样，一个小游戏，一段动听的音乐，一些恶作剧等等都可以是彩蛋。它们给软件注入了活力，成为一道另类的风景线。我们说，精彩也由此“复活”了。
小提示：挖掘“复活节彩蛋”时要注意软件的版本号，同一款软件中的彩蛋并不是所有版本都会有，后续版本也不一定会兼容老版本的彩蛋。
彩蛋（Easter Eggs）实际上是一些DVD上隐藏的内容，在正常的菜单中是看不到这些内容的，要用某些特殊的方法才能选出来。
彩蛋的内容包括一些制作花絮、删节片段、搞笑画面、预告片等
C. 逆战黑暗复活节兔女郎图片
附高清兔女郎图片
D. 惊喜复活节
哥们是啥时候开始玩的这个游戏啊，这个都不懂吗？这个就是电子游戏吧，其实这类游戏也就是那么几样，别看它种类很多但是大多都是换了个图片换个名字而已，但是它的其他方面并没有改变。然后你说的这个五行掉彩.金我给你说这个不是看时间的，这个东西都是你达到一定的条件后它自己就会出现，并没有说是有一个固定的时间才会掉下来，如果想掉彩.金这个就需要看你自己的技术了，打到一定的条件就行了。
网络查一查：宇恒娱了
E. 复活节的介绍(英文)和图片(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. 复活节手抄报
复活节手抄报版式：
复活节手抄报素材：
复活节（Easter），是纪念耶稣基督复活的节日，西方信基督教的国家都过这个节。在西方教会传统里，春分之后第一次满月之后的第一个星期日即为复活节。东方教会则规定，如果满月恰逢星期日，则复活节再推迟一周。因此，节期大致在3月22日至4月25日之间。复活节是最古老最有意义的基督教节日之一，庆祝的是基督的复活，世界各地的基督徒每年都要举行庆祝。
复活节还象征重生和希望。
从2011年至2020年的复活节具体日期如下: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........
复活节是纪念耶稣基督复活的节日，西方信基督教的国家都过这个节。
复活节的另一象征是小兔子，原因是它具有极强的繁殖能力，人们视它为新生命的创造者。节日中，成年人会形象生动地告诉孩子们复活节彩蛋会孵化成小兔子。许多家庭还会在花园草坪里放些彩蛋，让孩子们玩找彩蛋的游戏。复活节小兔和彩蛋也成为节日期间抢手的商品。商场出售各式各样的小兔和彩蛋状商品，还在小小的食品店和糖果店摆满了用巧克力制成的小兔和彩蛋，这些“食品小兔”神态可爱，彩蛋形状不一，吃起来味道香甜，送给朋友也很适宜。
G. 复活节的来历，习俗。
复活节的来历
http://ke..com/view/1462.htm
复活节小兔子、彩蛋。
http://xmlpart.blog.163.com/blog/static/1050875202008111982034504/
H. 高分悬赏！！！！！
这个朋友发现的彩蛋是有原因的。是微软给联通开的小玩笑。
不信？ 请看：
全球计算机软件业巨人微软公司将触角伸向了极具潜力的中国移动通信市场，今天微软(中国)公司与中国联通签署合作备忘录，在CDMA移动数据领域建立战略合作伙伴关系。
根据签署的备忘录，双方将共同建设CDMA 1X的移动增值业务平台，微软将提供相关支持与服务。
双方合作的具体内容包括，微软将运用.NET技术协助中国联通开发CDMA 1X增值业务平台；协助中国联通与内容及应用提供商共同开发一百多种基于该平台的移动数据应用和服务；微软将与中国联通共同推动基于Windows平台的各种智能移动终端在中国的运用与发展；双方还将共同开发CDMA 1X数据业务的“企业”应用市场。
联通总裁王建宙表示，目前中国移动数据业务还以短信为主，这只是冰山一角，更大的发展还在后面。他还透露，可以支持多种数据业务的联通CDMA 1X网络将在三月份在中国各主要城市试运行。
出席这次会议的微软公司董事长比尔·盖茨表示，中国移动通信市场发展惊人，微软也正致力于把自己所研究的“语音识别”等技术体现在手机中，让手机的使用更简单，让手机与计算机之间的信息交流更方便。他同时对与中国联通的合作表示了极大的信心。
其实这个是“彩蛋”。
什么是彩蛋？在国外很多地方，每年春分过后，第一次月圆后的第一个星期日就是“复活节”。许多西方人小时候会在当天玩一种找彩蛋的游戏，而彩蛋里面也会藏一些小礼物，找到彩蛋的人会很兴奋，所以彩蛋是“复活节”最典型的象征，代表了惊喜与另藏玄机。不过，我们要说的当然不是“复活节”的彩蛋，而是埋藏于软件中的彩蛋。
到后来，也有程序设计师为了纪念某款软件的诞生，设计一些可爱的图片或音乐，隐匿其中，让用户自己去寻找。现在，越来越多的人喜欢这一方式，逐渐发展成为一种众所周知的习惯。寻找软件中的彩蛋就像“复活节”寻找礼物一样，充满了新鲜和刺激。而彩蛋的表现方式也灵活多样，一个小游戏，一段动听的音乐，一些恶作剧等等都可以是彩蛋。它们给软件注入了活力，成为一道另类的风景线。我们说，精彩也由此“复活”了。
其实WORD里的彩蛋一共有九个：
1. Word6.0 开发人员名单
操作过程 :
1.启动Word 6.0
2.在Word 6.0的新文档中输入"t3！"，将整个单词的字体改为粗体。在"格式"中选"自动套用格式"，依次选"确定""接受"
3.打开"帮助"中的"关于"，单击左上角的图标，在弹出的窗口内，开发小组成员的名单开始滚动。
如果你是注册用户，那么最后你会在紧挨着盖茨名字的地方找到自己的名字。
2.弹子球游戏
操作过程 :
1.启动Word 97并新建一个Word文件
2.输入"Blue"（注意:"B"要大写，其余小写），选定这个英文字，然后选择"蓝色"及"粗体"的文字格式，将光标至于单词之后，按一下空格键
3.选择"帮助"菜单内的"关于…"，用鼠标单出左上角的Word标内图像，一个简单的弹球游戏就开始了
注：Z键控制左边档杆，M键控制右边的。
3."zzzz"的微软定义
操作过程 :
1.启动Word 97，并保证拼写检验功能开启
2.键入"zzzz"，并按[空格键]，这时拼写检验功能会在提示"zzzz"拼写不正确
3.将鼠标光标移至"zzzz"上按右键，看看微软给"zzzz"下的定义吧。（是“SEX”，有趣吧~）
4."=rand()"的精彩回答
操作过程 :
1.启动Word，开启一个文件
2.键入"=rand(5,3)"（不包括引号），按[回车]键，看看他给你的回答是什么吧。（是The quick brown fox jumps over the lazy dog.够精彩吧~）
5.永远的错误
操作过程 :
1.启动Word 2000，并开启语法自动检验功能
2.在空文档中键入"My own well-being"并回车
3.啊！你的麻烦来了，按提示进行更正你将永远不会正确
6.天籁之音
操作过程 :
1.启动Word2000
2.用十六进制编辑器加开winword.exe,在1DF94偏移处你将会找到 4D 54 68 64,从4D开始选择直到找到96 39 00 02 91 1A 00 00 FF 2F 00为止,将选中的部分另存为一个.MID文件
3.用一个MIDI 播放器打开它,就能听到美妙动听的音乐！
7.再现启动窗口
操作过程 :
1.启动Word
2.点击'帮助'中的'关于Microsoft Word…'开启关于对话框,按住[Ctrl]+[Alt]+[Shift]后用鼠标点击对话框下方的横线
3.此时Word启动窗口又出现了
注:单击窗口可以关闭他,但当你在步骤二时双击横线你将无法关闭他了
8.倒过来的问号
操作过程 :
1.启动Word并打开任一文件
2.同时按住[Ctrl]+[Shift]+[Alt]+[?]
3.发现了什么!问号都反过来啦
注:感叹号也可以
9.胡万进印
操作方法：
1.Word里输入“胡”、“卞”、“扎”、“珐”或者“翟”字，将其设定微软自带的隶书或者是幼圆；
2. 字体选项里选择空心；
3. 字号设大一点，比如小初；再把显示比例弄大一点，比如500%
OK，看看什么效果。原来是胡万进印！
胡万进？何许人也？搜索一下便知~~~~~~~
中国电子信息产业发展研究院综合协调处处长 副秘书长： 胡万进
中国计算机用户 副主编： 胡万进
中国电子信息产业发展研究院 执行总编： 胡万进
挖掘“复活节彩蛋”时要注意软件的版本号，同一款软件中的彩蛋并不是所有版本都会有，后续版本也不一定会兼容老版本的彩蛋。
I. 有什么好的复活节礼品
网络找一下.这边也有一些,还是很漂亮,自己去看一下.
复活节礼品图片（复活节兔子图片、复活节彩蛋图片、复活节鸡图片、复活节鸭子图片）
http://blog.sina.com.cn/s/blog_5d3d83c50100bpi4.html
J. 谁能提供我一张复活节海报的素材，我们是幼儿学习英语的机构，准备复活节去户外做活动！[email protected]
楼主需要复活节海报的素材，网络上搜下“淘图网”，我在这个站里见到过英语培训机构复活节的海报。