Celestial Burial Masters

Celestial burial is worshipped in Tibet as the highest pursuit of life. Of three elements indispens-- able for celestial burial-celestial rock (also known as altar), cinereous vultures, and masters of celestial burial, celestial burial masters are the most mysteriously important.RitualsUpon invitation from relatives of the dead, the celestial burial master goes to investigate how the dead died. According to Tibetan customs, those who are cut to death, shot to death or die of poison or contagious diseases are not allowed to be celestially buried.     

Tidbits About Gyungba Village

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Tidbits About Yangguan Monastery in Qinghai

ThelandwasgreeninginHehuangGullyinearlyspring.FollowinQaroadredolentwiththescentofspringflowers,weaccompaniedthe10thLivingBuddhaGungyecangtohisresidentmonasteryofYangguan.Bornin1942,theLivingBuddhanowservesasamem-beroftheQinghaiProvincialPeople'sPolitical…     

A Review of Celestial Burying Ground in Tibet

Celestial burying ground, also called "Mandala", is where life leaves and comes. A huge piece of stone hidden in high mountains is surrounded by burning plants that give up smoke going up into the air. The Tibetans believe in Buddhism and hold that life is endless. One life ends and this means the beginning of new life. In their eyes, body is merely the carrier of soul. When one life ends, the soul leaves the body that needs to be presented to the deities as     

陈土司祖茔买地券琐议

1994年7月28日,青海新型建筑材料厂取土场推土机推出买地券一方,系陈土司家人迁葬其始祖陈子名,始建陈氏祖茔遗物。买地券又称“地券”,以石、砖、木、玉等材料书写或刻划死者所买墓地的四至、地价、证人和不许侵占等内容,置于墓中。实为一般买地的契约,以后发展为迷信厌胜之物、内容荒诞不稽,徒具形式而已。买地券在汉墓中已有发现,宋、元以后流行。买地券在青海地区发现得不多,见诸报导的只有1957年底西宁南滩晚明总兵官祁秉忠墓,但未见详细报导。故发现的这方买地券有助于研究当时的埋葬习俗。该买地券青砖质,基本呈正方形,宽38厘米,长37…     

Excavations at the Quaker Burial Ground,Kingston-upon-Thames,London

Abstract

Excavations in a Quaker burial ground at Kingston-upon-Thames uncovered the remains of 360 individuals buried between 1664 and 1814. Historical records combined with the evidence from the excavations have provided an insight into burial rites and undertaking practices of an early Nonconformist community. The archaeological evidence suggests that the simplicity and plainness of Quaker lifestyle were to a large extent reflected in burial. A detailed osteological analysis indicated a healthy, thriving community.     

Economy and Respectability: Textiles from the North Brisbane Burial Ground

Textile remains were discovered during a salvage excavation at the site of the North Brisbane Burial Ground, a nineteenth-century cemetery in the city of Brisbane, Australia. Ninety-six textile samples were collected at excavation, comprising 39 twill weaves, 17 tabby weaves, one haircord weave, one satin weave, three knitted fabrics, one piece of felt and 34 masses of loose wool packing. Most of the woven textiles recovered were coffin coverings or coffin linings. Similarly, the majority of non-woven textile samples were also associated with coffins and their dressing. Five of the identified textiles were likely to have been fragments of garments worn by the deceased.     

北方丧葬面具与萨满教灵魂观念

面具是一种世界性的文化现象,丧葬面具亦如是.我国北方葬俗中使用丧葬面具由来已久,并经历了由覆面到盖面的过程.这种风俗与北方民族信仰的萨满教观念密切相关,并因此而形成了特定的表现形式.     

Tidbits of Ancient Monasteries

middle-agedlamaliftedtheneedleinfrontofhisface,betrayinghesitationover.whetherto2iveaniniectiontotheyoungwomansittingonthebenchinfrontofhirn.Hisembarrass-mentformedasharpcontrastwiththewomanwhoremainedverycomposed.ThesnapshotwastakenintheTashilhungpoMonas…     

羊与辽代契丹人的葬俗

契丹罪人“稿索自缚 ,牵羊望拜”是与死葬有关的礼俗。辽代公主下嫁时皇帝赐与的“送终车”上所载之羊与辽朝皇帝死后灵柩发往墓地的路上所刑之“羊” ,是同一用途之羊 ,是送死者魂灵去辽代契丹人灵魂所归之所———黑山的灵物。辽代契丹人的这种葬俗 ,当是继承或吸收了乌桓人类似的礼俗     

关于金代完颜宗翰家族墓地的研究报告

作为金朗历史上的一位重要的大功臣,完颜宗翰家族墓地的研究有着非常重要的意义。通过对完颜家族墓地考证的主要依据的描述为研究金代的历史提供了重要依据。     

Cover it! The Protection of a Merovingian Burial Ground in Borgharen (Municipality of Maastricht), the Netherlands

A Merovingian burial ground in Borgharen was threatened by development. Plans however could be changed so the site could be preserved. The initial research however showed the bone material was at risk of severe degradation in the near future. In order to determine whether in situ preservation was feasible three campaigns were carried out. This led to the conclusion that the burial conditions were excellent and there was little risk that severe degradation will reduce archaeological information of the site over the coming decades. The remaining threat concerned illegal excavators with metal detectors and spades. To protect the site it was covered with a series of different materials to prevent the site from being looted.     

Cooking Pots as Burial Urns

Abstract

Large ceramic vessels used as burial urns occasionally have been found in Late Mississippian/protohistoric contexts in Alabama and Mississippi. Ethnohistorical documents suggest that large vessels were used for cooking in a domestic context. A systematic examination of three urns from east-central Mississippi shows multiple uses prior to their final deposition with burials. Vessel size analysis of a temporal sequence of sherds from midden contexts used sherd thickness and curvature data to show that large vessels became more common. Three explanations are examined to better understand the use of large vessels during this time: bet hedging, costly signaling, and changing technology. The results confirm the use of burial urns in domestic contexts before their final use as interment containers, making technological change the most viable of the three hypotheses.