London-Bahrain Archaeological Expedition excavations at Saar: 1993 season

During 1993, the London-Bahrain Archaeological Expedition conducted a fourth season of excavations at the early second millennium settlement of Saar, Bahrain. A lower level of the temple was cleared, and a range of buildings to its north-west discovered. A new street was found opposite the temple entrance, and several of the buildings along the main street were further investigated. Further environmental research included a new programme of micromorphology and the start of research into the fish remains.     

休闲生活节律与乡土社会本色--以近世江南庙会为案例的跨学科考察

作为乡村社会最重要的休闲生活方式之一,庙会应和着特殊的乡土岁时节律。本以江南庙会为案例,从庙会年度周期、庙会时令和商会时段三个侧面,通过历史学与社会学的对话,揭示了近世区域社会生活实态及其特质。     

吉林省扶余县陶西林场遗址发掘简报

陶西林场遗址是为数不多的保存较好的大型金代遗址.此次发掘,仅仅只是揭露了其中的一小部分,发现了众多的遗迹,出土了丰富的遗物.尤其檐瓦的纹饰种类更是在以往的发掘中少见,这为研究金代物质文化提供了又一批宝贵的资料.另外,在F2磉堆中出土的佛像残块,还向我们揭示了该遗址区域内或附近可能存在过寺庙,这无疑给我们探寻金代寺庙址及寺庙文化提供了宝贵的线索.     

河南洛阳龙门石窟潜溪寺岩体构造特征分析研究

为了治理龙门石窟潜溪寺的渗水,保护石窟造像,必须要先摸清岩体构造及渗水通道。本工作采用现场裂隙调查与物理探测相结合的方式对窟区岩体结构构造特征进行了分析研究,在对潜溪寺窟区复杂的岩体结构构造调查分析与现场物理探测实验的基础上,基本摸清了潜溪寺石窟区岩体构造特征和渗水通道。此方面的研究不仅有助于准确认识分析潜溪寺石窟水害的形成机理,对潜溪寺石窟水害的治理及其它类似石窟的渗水病害研究也具有示范和指导意义。     

碧霞元君与碧霞元君庙

碧霞元君在明清时期的民间信仰中占有重要地位。“碧霞元君”一名盖出现于唐代,此时也应该出现了其祠庙。宋代,碧霞元君庙在一些地区有零星分布,明成化以后祠庙数量急剧增多,行宫遍布大江南北。碧霞元君庙会规模较大,在华北的一些地区规模尤大。碧霞元君庙的规模不一,有一些相当大,超过了泰山的祖庙。皇帝、王公、太监、官员、僧道、土绅、百姓、军人等阶层都参与了碧霞元君庙的修建。碧霞元君庙大多有香火地。其祠庙由道土主持的较多,由僧人管理的也占相当大的比例。一些地方有碧霞元君庙与东岳庙、天妃宫混淆的情况。对于碧霞元君这种民间信仰,一些封建土大夫颇有微辞。     

试论周代宗庙制度及其变迁

周人在战国以前没有毁庙制度,坚持践行宗庙都宫制。天子七庙制度可能是战国以降才逐渐确立的。两周姬姓诸侯多以所出之周王为庙尊太祖。     

IRON AGE COIN DEPOSITION AT HARLOW TEMPLE, ESSEX

Summary. This paper evaluates the depositional patterning, associations and regional context of the Iron Age coins found during previous excavations at the Romano-Celtic temple at Harlow, west Essex, in the light of renewed work now taking place there. Together, the patterns which emerge suggest that the bulk of the Iron Age coin finds from the temple site were not deposited until the late pre-Conquest era at the earliest. Most indeed are more probably offerings of the early Roman period, when deposition of coins and brooches was at its most intensive. The nature and significance of the pre-Conquest use of the hillock is briefly reconsidered in relation to later Iron Age and early Roman ritual and mortuary practices elsewhere in south-east England and beyond.     

甘肃省永登县连城鲁土司属寺壁画的科学分析和时代研究

本项研究主要是运用光学显微镜、扫描电子显微镜和共聚焦显微激光拉曼光谱技术,分析了甘肃永登连城鲁土司属寺中的妙因寺、感恩寺和雷坛中的部分壁画。分析结果表明感恩寺和雷坛壁画基本保持了明代最初的绘制风格和内容。其中感恩寺主要壁画的绘画颜料和工艺特点鲜明,表明绘制该壁画的画工不同于绘制鲁土司属寺其他壁画的工匠;妙因寺万岁殿壁画存在后期改动和重绘的情况,其中万岁殿外回廊壁画主要部分的最初绘制时间要早于万岁殿大殿内壁画的最后绘制时间;而妙因寺塔尔殿壁画则绘制于19世纪后期。     

New excavations at the Barbar Temple, Bahrain

In 2004 excavations at the Barbar Temple dating to c. 2000 BC established that the function of the southeastern subterranean channel connected to the temple pool was to supply the pool with water and not to divert water away from the pool. North and west of the temple the oval terrace wall of its third phase was located. In the centre of the Northeast Temple the remains of a shaft-stairway leading down to a well-chamber was uncovered and shown to be furnished with two subterranean channels leading water into the chamber. South of the Northeast Temple a house with late pottery was excavated. Two stamp seals and two seal-impressed tokens were found.     

汝州风穴寺始建年代探赜

风穴寺不可能始建于北魏,更不可能是唐代所建.事实是:东汉费长房时代此地已有遗迹,风穴寺峡谷内的漫山遍野的柏树最初系人工栽植,古香积寺门口的两棵柏树:“一捧伞”“三炷香”系汉代遗留.结合有关典籍记载,风穴寺极可能始建于东汉初平元年.     

孔氏南宗家庙庙制探析

孔氏宋家庙的主要祭祀空间布局源于曲阜孔庙,而诸如思鲁阁、六代公爵祠、袭封祠等配置又形成了自身特有的建筑规制。     

Urbanism and Residential Patterning in Angkor

The Khmer Empire (9th–15th centuries a.d.), centered on the Greater Angkor region, was the most extensive political entity in the history of mainland Southeast Asia. Stone temples constructed by Angkorian kings and elites were widely assumed to have been loci of ritual as well as habitation, though the latter has been poorly documented archaeologically. In this paper, we present the results of two field seasons of excavation at the temple site of Ta Prohm. Using LiDAR data to focus our excavations, we offer evidence for residential occupation within the temple enclosure from before the 11th century a.d. until the 14th century. A comparison with previous work exploring habitation areas within the Angkor Wat temple enclosure highlights similarities and differences between the two temples. We argue that temple habitation was a key component of the Angkorian urban system and that investigating this unique form of urbanism expands current comparative research on the diversity of ancient cities.     

On the Life and Death of Earl GodwineGodwine During the Reign of Harold the First and Harthacnut

This report reviews and updates the evidence from the Roman temple site of Pagans Hill, Chew Stoke, North Somerset, which was partly excavated between 1949 and 1953. This includes a revised terminus post quem for the initial building of the temple complex of c. A.D. 262 and an emphasis of the importance of the location of the well on the axis of a planned layout. This is accompanied by a resumé of a reassessment by George Boon of the sculpture of the torso of a dog found in the well in 1951; this was formerly dated to the sixteenth century, but is now redated to the Roman period, and assigned to a group of temple sculpture. This has also stimulated discussion about the dedication of the temple, possibly to Apollo Cunomaglus. There is also a new review by Professor Vera Evison of the Anglo-Saxon glass jar from the temple well and other comparable vessels.

A further excavation in 1986 clarified certain ambiguous points in the earlier work, and added some new data, notably of prehistoric (Neolithic/Early Bronze Age and? Iron Age) use of the site, and of the construction of the Roman well. Finds reports include details of a collection of flints, prehistoric pottery, and industrial refuse; a review of the consolidated coin evidence, the first assessment of any faunal remains from the site and details of objects found by metal-detecting, the latter including a note on a rare coin of Edward the Confessor.     

The Temple as a Symbol of Hindu Identity in America?

For overseas Hindu communities, the temple became an important symbol of ethnic regrouping. From the indentured expatriates of sugar colonies of the colonial era through the recent, highly educated, Asian Indian immigrants to America, the Hindu temple has served as a place of worship and, even more importantly, as a symbol of heightened cultural identity. Although the role of the temple in the Hindu regrouping in the diaspora has been previously examined, this paper reexamines this process in America in light of new data. Preliminary results indicate that the Hindu temple is not only an important religious focus for American Hindus, but also has generated links between Indian and expatriate Hindus in new ways. In fact, vigorous temple building activity among all Hindu diasporic communities could lead to a renaissance in temple building and possibly in Hinduism itself. We examine the Hindu temple as a component of the Hindu regrouping process in the postindustrial American context.     

邺城地区新发现的慧光法师资料

慧光法师为北朝晚期著名的佛门领袖,对于慧光的成就和地位学术界早有定论,但其生卒年代一直未能弄清。新发现的《魏故昭玄沙门大统墓志铭》,出土于河南安阳(古邺城西南)附近, 墓志详细记录了慧光法师的生平。志载,慧光生于北魏献文帝皇兴二年(468年),北魏孝文帝太和五年(481年)随父亲到洛阳,同年夏末出家;东魏元象元年(538年)在邺城大觉寺卒世,享年70 岁,迁窆于西门豹祠之西南。     

柏威夏寺遗址建筑结构变形机理分析与研究

柏威夏寺遗址为柬埔寨一处重要的世界文化遗产地,其选址建造具有极佳的地势,其建筑充分融合了自然景观与宗教功能,是高棉帝国时期最具代表性的大型石宫建筑物之一,艺术成就堪比吴哥城的诸多名刹殿宇。历经千年,受各种自然环境、人为等因素的影响,古寺的建筑结构发生了严重变形,部分倒塌严重。为对未来开展柏威夏寺遗址的保护修复工作提供科学依据与技术参考,在对遗址区自然环境地质因素及区内建筑保存现状的调查基础上,对遗址区建筑结构变形的机理进行了分析研究,提出了柏威夏寺保护维修的原则。研究结果可为柏威夏寺的后期保护研究及修复工程提供科学依据与技术参考。     

The worship of general Yue Fei and his problematic creation as a national hero in twentieth century China

National heroes are important in the development of nationalist thinking. One important figure in this context is General Yue Fei (1103–42), who unsuccessfully fought the invading Jurchen in the twelfth century. Shortly after his execution, a temple was built in his honour in Hangzhou. Local chronicles show that this temple was constantly renovated in later dynasties. Due to his continuous worship as a loyal warrior—even during the Qing dynasty—his temple became a powerful site of identity. His veneration as a national hero in the course of the twentieth century has, however, posed a problem to a post-1911 China that felt compelled to sustain a multi-ethnic nation-state, whilst at the same time facing the difficulty of not being able to do without General Yue Fei. This article shall make it apparent that his resurrection as a national hero in the twentieth century was possible because of certain narrative strategies that had already been propagated by the Manchurian rulers of the eighteenth century.     

洛阳周公庙与五贤祠的兴衰

洛阳周公庙始建于隋末,位于隋唐东都洛阳宫城应天门东侧,后代历经修缮.五贤祠位于周公庙旁边,从某种意义上说它是周公庙的补充和延伸.文中披露有关文献和近年出土的碑刻文物,见证了洛阳周公庙与五贤祠的兴废.