新见四方唐代洛阳粟特人墓志考

新出土的四方唐代洛阳粟特人墓志展示了唐代洛阳普通的粟特人婚姻、信仰、仕宦、丧葬的情况,体现了入华粟特人与洛阳社会的融合,是研究中古时期洛阳城市以及入华粟特人汉化的重要资料.     

北朝至隋入华粟特人墓志研究

本文在对目前考古发现北朝至隋入华粟特人墓志出土情况、内容、分布、形制等方面分别介绍的基础上,对其间入华粟特人墓志的形制与志主品秩做了比较研究,从中发现在北朝时期入华粟特人墓志大小与志主的品秩已呈明显正比关系。出土墓志反映了唐以前入华粟特民族在中原的主要活动范围,见证了在华粟特首领深受中原文化影响,且遵从于中原统治阶级的等级要求。     

从石刻史料看入华粟特人的汉化

从石刻史料看入华粟特人的汉化程越粟特人以善于经商著名,自汉代起就活跃在丝绸之路上,他们经由碎叶、高昌等地进入河西,与中国贸易、通使,又同突厥、回鹘、吐蕃等边疆民族政权建立过密切的联系。隋唐时期,中外交流空前发达,同时也成为粟特人入居中国并走向汉化的重...     

初盛唐时期入华粟特人的入仕途径

在唐代入华粟特人的社会生活中,政治活动是一个非常重要的内容.自唐代初期开始,就有大量粟特人积极参与社会政治活动,在许多重大政治事件中,入华粟特人都起到了举足轻重的作用,对唐代社会产生了深远的影响.     

中古时期入华粟特人墓葬的发现与研究

<正>粟特人是一个以经商著称的民族,长期活跃在丝绸之路上。在公元3至8世纪之间,由于商业利益的驱使,以及粟特地区的动乱、战争等原因,粟特人沿丝绸之路大批东行,经商贸易。在魏晋南北朝至隋唐时期,粟特人人华逐渐达到高潮,他们在东行的丝绸之路沿线不但留下了足迹,而且形成了聚落。20世纪以来,在中国境内自西向东的丝绸之路沿线的一些重镇与政治、文化中心陆续发现了超过百座的入华粟特人墓葬,分布在新疆吐鲁番地区、甘肃天水地区、宁夏固原与盐池地区、陕西西安及邻近地区、山西太原与汾阳地区、河南洛阳与山东青州地区、河北大名与北京地区。     

唐五代岭南西部粟特人踪迹考

通过对唐五代时期岭南西部粟特人活动踪迹的查找和考证,文章借以分析该时期在岭南西部的粟特人事迹、他们南下的目的及其五代以后不见于史籍的原因。这些粟特人是在唐中后期朝廷重用胡将、岭西战乱频发、社会动荡的大背景下,从北方南下岭表,没有确切的例子说明岭南西部有来自海路的粟特人。他们大多以军职或行伍世家的面貌进入岭西。在有限的材料里仍能清晰地了解到他们华化的过程。入宋以后,由于入华粟特人长期以来通过改变姓氏、郡望、民族以及与汉族通婚等形式,改变了原有特征,其民族性已杳不可考。     

对“图像程序”的重新认识——入华粟特人石质葬具图像所表现的共同主题

粟特人墓葬的围屏石榻与石椁壁上的雕刻图案,以表现宴饮、狩猎、出行的场面居多,其中一些较为通用的图案如出行图、宴饮图等存在于每一座墓葬中,应该说它们是粟特人墓葬中存在的一种普遍现象,能够反映入华粟特人宗教信仰、精神与物质生活等方面的真实情况.     

固原史姓粟特家族多元信仰探讨

中亚的粟特人自汉代起就活跃在丝绸之路上,宁夏固原隋唐史姓墓是国内目前已知的大型粟特人家族墓地。根据墓中出土文物,结合历史文献,能够看出当时同一家族中体现出佛教、祆教和儒家文化等不同信仰因素,这种多元信仰的形成可能与粟特人本身宗教传统、统治者的倡导及固原当地汉化等有关,由此反映粟特家族在迁徙入华之后意识形态方面的转变。     

从通婚的变化看唐代入华粟特人的汉化--以墓志材料为中心

婚姻关系是社会发生及组织之渊源,每个民族的文化特征,最容易在其婚姻现象中表现出来。不同民族间 的通婚,既是民族融合的基本前提,也是民族融合的标志。唐代出现的大量入华粟特人同汉民族之间的通婚现象,鲜明 地反映出入华粟特人汉化的渐进趋势。本文以墓志材料为据,论证了唐代出现的这种现象及其特性。     

西域风格与唐风染化——中古时期吐蕃与粟特人的棺板装饰传统试析

中古时期的吐蕃与粟特均为丝绸之路上十分活跃的民族,近年来在我国西北和北方地区相继发现了一批吐蕃与入华粟特人的墓葬,从中出土的棺椁葬具上遗留有丰富多彩的装饰图像.通过对这些考古学图像的比较研究,既可以看到两者所保存的某些西域共同文化传统,也可以观察到北朝隋唐时期通过西北"丝绸之路"中原汉文化对其所产生的染化影响,在一定程度上也反映出吐蕃与粟特之间的交往联系.     

From limestone caves to concrete graves: 3000 years of mortuary practice in the Palauan archipelago,Micronesia

Human skeletal remains have been discovered from a variety of contexts in the Palauan archipelago of western Micronesia. These include caves, rockshelters, earthen mounds, stone platforms, midden burials, crypts, sarcophagi, and historic period gravesites. Recent excavation of a prehistoric cemetery in a rockshelter on Orrak Island dating from ca 1000 BC–AD 200, combined with nearly contemporaneous surface finds in caves on both Orrak and other nearby islands, shed light on the earliest known burial practices in Palau. Interment in limestone caves and rockshelters was then replaced in succession by burial in earthwork terraces, beneath stone platforms, in middens, within limestone slab crypts and at least one known stone sarcophagus, and finally in Western or Asian‐style gravesites with headstones. Here we present the first major synthesis of mortuary patterns in Palau from the earliest periods of known settlement (ca. 1000 BC) to modern times. Understanding how these burial practices change over time provides valuable insight into changing sociocultural practices within Palauan society, including how contact with outsiders during the historical period drastically altered traditional mortuary behaviours. Copyright © 2007 John Wiley & Sons, Ltd.     

Mortuary Practices,Cultural Context,Bayesian Chronology,and Maize Consumption among Terminal Late Woodland Societies in Northeastern Illinois

In 1940, Gretchen Cutter and a WPA crew conducted excavations in the Mound Wi^o5 at the Fisher site in Will County, Illinois. We examined those materials as part of our reanalysis of the Fisher site excavations by George Langford and the University of Chicago. The mound’s material culture correlates with the Des Plaines phase but contains strong connections to the east, especially with Albee phase mortuary practices. Calibrated ¹⁴C dates and Bayesian modeling place the Des Plaines phase as contemporary with the Mound Wi^o5 mortuary’s primary use during the ninth to eleventh centuries. There is isotopic evidence of a mixed C₃/C₄ diet with some maize consumption. Mound Wi^o5 represents the only Terminal Late Woodland collective mortuary facility currently known in northeastern Illinois. The identification of such multigenerational communal Terminal Late Woodland mortuary practices lends support to the contention that they provided the cultural base for the emergence of the distinctive Langford Tradition accretional mortuary mounds.     

Ohio Hopewell Depictions of Composite Creatures: Part II–Archaeological Context and a Journey to an Afterlife

Abstract

Archaeological contextual analyses of four artifacts that depicted composite creatures and that were recovered from the Turner earthwork in southwestern Ohio are integrated here with a biological identification of the creatures' component animals and a survey of historic Woodland–Plains Indian knowledge about their roles in Woodland–Plains life (previously reported in this journal). Together, the three studies reveal that the creatures were likely employed in a ritual drama concerned with the welfare of recently deceased persons on their journey to an afterlife through underwater–underground realm(s), where they encountered the creatures. The location of the journey to an afterlife through Below realm(s) differs from that of nearly all historic Woodland–Plains Indians, who knew the journey to take place on the earth-disk or to occur by ascension. Implications of the ritual drama at Turner for some recent interpretive trends in Woodland archaeology are explored, including an overemphasis on “world renewal” as the primary motivation behind Ohio Hopewell ceremonialism, the scarce attention given to eschatological matters, and the misleading notion that all agentive behaviors, including mortuary rites, are political.     

Mortuary practices: Their social,philosophical-religious,circumstantial, and physical determinants

Recent, mainstream, American mortuary archaeology, in its paradigmatic outlook, middle-range theory, analytic methodology, and case studies, has emphasized social organization as the primary factor that determines mortuary practices. Broader anthropological and social science traditions have recognized philosophical-religious beliefs as additional, important determinants. The historical roots of mortuary archaeology's focus on the social, and the consequence of this on theory development, is reviewed. Then, through a Human Relations Area Files (HRAF) cross-cultural survey, the kinds of philosophical-religious, social organizational, circumstantial, and physical factors that affect specific kinds of mortuary practices, and the relative importance of these factors, are documented. The data are also used to test basic premises that mortuary archaeologists routinely use today to reconstruct social organization. A balanced, more holistic, and multidisciplinary approach, which considers many kinds of causes beyond social ones, is found necessary to interpret mortuary remains and to reconstruct the past from them.     

Build for the Living: Stone Buildings of the Yuan Dynasty

It is easy to find an association between stone architecture and the afterlife in pre-modern China, given that most architecture of brick and stone was used only for mortuary monuments. People in pre-modern China may have believed that timber architecture was for the living while stone architecture was for the deceased. The fact that stone architecture often was designed to imitate timber architecture further buttresses the dominance of timber, both structurally and aesthetically, in the architectural history of pre-modern China. This article focuses on several stone buildings that were built during the Yuan dynasty (1271–1368) for daily religious activities and were rare exceptions to the normative association of stone architecture with the afterlife. Through the study of the structure, decorative motifs and history of these stone buildings, I determine whether they were built to reflect the tradition of imitation timber architecture or were an exception to the dominance of timber architecture. I investigate how these stone buildings should be contextualized in the history of Yuan as well as the history of Chinese architecture.     

Khumdan为唐长安外来译名的新证

本文以西安新发现北周史君墓中有明确纪年的粟特文与汉文双语对应题刻,证明Khumdan确为长安外来译名“胡姆丹”,是继敦煌粟特文古信札和唐代《大秦景教流行中国碑》中记载后的又一确切证据,针对长期以来关于Khumdan所引发的众说纷纭、歧义杂乱的谜团,作了回答,并对有关文章的推测失考和不符合史实之处进行了商榷。     

WHAT DOES MORTUARY VARIABILITY IN THE OHIO VALLEY MIDDLE WOODLAND MEAN? AGENCY,ITS PROJECTS,AND INTERPRETIVE AMBIGUITY

Building on what I view as the inability of archaeologists to distinguish patterning in the treatment of the dead in the central Ohio Valley Middle Woodland (Adena and Hopewell combined), I suggest an interpretive shift to focus instead upon agency; that is, upon mortuary events as the products of individuals and teams performing ritual acts using relics of their dead. That said, the remains we interpret as persona become, in effect, the “abandoned projects” of that agency, and their interpretation in the archaeological contexts we excavate (accretional mounds and other forms of mortuary features) is hedged around with what I call interpretive ambiguity. This approach embraces what we see as the extreme mortuary variability characteristic of the time and place without denying that underlying mortuary beliefs were real and conservative. Rather, it focuses upon the interpretation of place and how historical events occurring in places reflect larger social interactions.     

Heavenly Visions: Otago Colonists’ Concepts of the Afterlife

This paper explores popular beliefs about heaven and hell in the largely Presbyterian colony of Otago, New Zealand, during the second half of the nineteenth century. The heresy trials of two prominent clerics resulted, in large part, from the questioning of traditional doctrines on hell, particularly as they related to the fate of dead infants. Although fierce debate surrounded these trials, the diaries, letters, and headstones of Otago residents reveal a pervasive popular belief in heaven as the afterlife destination of all children and most adults. This reflected a growing focus on the innocence, rather than the original sin, of children, coupled with an increasing emphasis on the loving, rather than judgmental, characteristics of God. While clergy emphasized God's presence as the great pleasure of the afterlife, popular visions of heaven clung instead to the hope of joyful reunions with family and friends.     

A post-contact Aboriginal mortuary tree from southwestern Victoria,Australia

Abstract

Here we document the investigation of the first Australian Aboriginal mortuary tree found since the early 20th century and the first studied by archaeologists and Aboriginal traditional owners. In 2001, a landowner discovered Aboriginal skeletal remains inside a fallen, dead tree while evaluating the tree’s potential as firewood, leading to the investigation of the site. The tree was located near Moyston, in southwestern Victoria, in traditional Djab Wurrung country and held the partial skeletons of three Aboriginal individuals—two adults and a child. Clay pipe-stem wear on several teeth belonging to the two adults indicates that these remains were broadly contemporaneous secondary placements from the early post-contact period (ca. a.d. 1835–1845). Along with five additional mortuary trees within 30 km of the Moyston tree, this practice constitutes a previously unknown traditional mortuary pattern and contributes to our understanding of the complex mortuary behavior of the Aboriginal people of southwestern Victoria.     

Cherubs or Putti? Gravemarkers Demonstrating Conspicuous Consumption and the Rococo Fashion in the Eighteenth Century

Since the 1960s, James Deetz and other archaeologists have attributed the appearance of the cherub icon on colonial-period gravemarkers to religious movements such as the Great Awakening or diminished Puritan influence during the eighteenth century. The cherub has been interpreted by many scholars as a symbol of a heavenly being that reflects freer perceptions on life and the afterlife. This article challenges the long-held religious connotations of the cherub icon. Instead, this article demonstrates that the icon relates to the wider Rococo artistic trend that was the prime influence on the forms and decorations of contemporary material culture. In this artistic fashion, the cherub is a putto, a Classical allegorical element that remained common in architectural and mortuary sculpture. The use of the putto comes with a number of additional contemporary elements and shows that consumer choice connected to the latest fashion instead of changing religious attitudes being the driver behind iconographic and decoration change on colonial gravemarkers.