陕西子洲出土商代青铜容器铸造工艺观察分析

2010年11月,陕西省子洲县裴家湾镇关王岔村出土了6件青铜容器,包括尊、瓿、盘、觚、鼎、提梁卣各1件。本文通过对铜器上遗留的工艺痕迹进行肉眼观察,对铜器的铸型设计、芯撑情况、浇注位置等铸造工艺环节以及铸后加工的细节进行了初步的判断和复原,指出该批铜器的铸造工艺与安阳出土的殷墟前期同类器物基本相同,这一结果对认识和揭示这批青铜器的学术价值具有重要的意义。     

Study on the lithology of stone chimes (stone musical instruments in ancient China) and Lingbi stone

The oldest extant musical instruments in the world are stone chimes. This music was created by the ‘eight tones’ that could be produced by these ‘stone’ voices. Although many of these stone chimes have been unearthed from sites predating the Spring and Autumn Period and the Warring States Period in China, their discussion in archaeological reports is usually not very thorough. In this paper, the ancient and modern samples are analysed from the point of view of lithology. The aim is to explore how the ancients chose to make these stones, and to check that the type of stone from which these ancient Chinese stone chimes are made is actually those recorded in previous studies. The results show that most of the ancient stone chimes in China are made of limestone. These chimes required a material with a single, homogeneous and compact mineral composition. Lingbi chimes (a kind of ‘lithophone’ produced in Lingbi county, China, are pure in composition and have a fine microcrystalline structure, which is the best choice for making stone chimes. This paper makes a systematic study of the lithology of Chinese stone chimes. The results supplement a significant lacuna in the study of ‘lithophone’ and ancient stone instruments both in China and on a more global scale.     

4. IS THERE A CHINESE MODE OF HISTORICAL THINKING? A CROSS‐CULTURAL ANALYSIS

Taking Chun‐chieh Huang's ruminations on the defining character of Chinese historical thinking as a starting point, this essay discusses the ways in which historical cultures and traditions are compared and contrasted and explores some new ways of thinking. It argues that cultural comparisons often constitute two‐way traffic (one begins to examine itself after encountering the other) and that attempts to characterize one historical culture, such as that of China, are often made relationally and temporally. When the Chinese tradition of historiography is perceived and presented in the West, it has been regarded more or less as a counterexample against which the “unique” traits of Western historical thinking are thrown into relief. Given the hegemonic influence of Western scholarship in modern times, latter‐day Chinese historians also valorize the East—West dichotomy. A closer look at this dichotomy, or the characterization of both cultures, reveals that it is not only relative but also relational and temporal. When the modern Chinese appeared impressed by the rigor of Rankean critical historiography, for example, they were essentially attempting to rediscover their own cultural past, for example, the eighteenth‐century tradition of evidential learning, in adapting to the changing world. Our task today, the essay contends, is to historicize the specific context within which cultural comparisons are made and to go beyond readily accepted characterizations in order to reassess certain elements in a given culture, to apply historical wisdom, and to cope with the challenges we now face.     

Epipaleolithic/early Neolithic settlements at Qinghai Lake,western China

Transitions from terminal Pleistocene Upper Paleolithic foraging to Holocene Neolithic farming and pastoralist economic orientations in the northern Tibetan Plateau are examined from the perspective of Epipaleolithic sites located near Qinghai Lake, Qinghai Province, western China. Jiangxigou 2 is an artifact-rich, multicomponent midden site with the main period of occupation dating ca. 9000–5000 cal yr BP, containing abundant flaked stone artifacts including a substantial proportion of microlithic tools, abundant faunal remains including gazelle, deer, and sheep, and a small number of ceramics, including the oldest known on the Tibetan Plateau. Heimahe 3, on the other hand, is a brief hunter's camp dating ca. 8450 cal yr BP, with evident affinities to late Upper Paleolithic camps in the same region that date several thousand years older. The two distinctively different sites are probably nodes within a single Epipaleolithic foraging system that developed on the margins of the high Tibetan Plateau during the early Holocene, and that served as a basis for colonization of the high-altitude Plateau at that time. Jiangxigou 2 appears to be connected to early Neolithic agricultural settlements along the upper Yellow River (Huang He) drainage during the middle Holocene, and may provide insights into forager–agriculturalist interactions that lead to the development of pastoralist systems in the region.     

清宫扎什琍玛造像的来源及像式类型分析

扎什琍玛佛像因特征明确、像式丰富、工艺精细,在故宫珍藏的佛教造像中独树一帜。清宫的扎什琍玛像多附有皇家特有的黄条题记。本文从这些黄条所记内容入手,结合档案资料,对此类造像进行来源、类型及题材风格的细化探究,并进一步说明扎什琍玛对清宫佛教造像风格的深刻影响及其在促进西藏与内地政治、经济、文化联系方面曾经发挥的历史作用。     

清宫大白伞盖佛母信仰探析

清代宫廷对白伞盖佛母的崇拜出现了显著的发展,特别在乾隆时期,除在宫中大量制作白伞盖佛母像外,还在北京及其周边地区的各大寺庙制作供奉精美的绘画和雕塑,甚至专门兴建寺院来供奉白伞盖佛母像。其信奉目的和崇拜方式等方面的特点,目前尚很少有专门的论述见诸文献。本文借助清宫档案及现存清代原状佛堂内白伞盖佛母的陈设情况,试图说明清代宫廷是将白伞盖佛母作为重要的福寿保护神来供奉的,并不是简单地继承元代的信仰传统而是另有传承和发展。     

唐宋西南、岭南瘴病地理与知识阶层的认识应对

唐宋时期瘴气、瘴病主要分布于西南山区,瘴病主要分布于四川南部泸、黎、戎州一线、长江三峡地区、云贵高原及岭南广西盆地,瘿病主要分布于秦巴山区、川西北山区及长江三峡一带。本文通过对大量历史文献的考察认为,唐宋时期知识阶层经历了对以瘴病为主的地方性疾病由盲目恐惧悲观到不懈地探索及医学应对转变过程,其中对瘴气的地理学认识、瘴病的预防及辩证治疗最有成就,从一个侧面加深了对西南、岭南地区地理复杂性的了解。更为重要的是在对付瘴病方面士人积极进行移风易俗运动,从根本上倡导文明进步的应对观念行为,不仅对西南、岭南疾病地理有了较为科学的认识,而且在应对以瘴为主的环境疾病,推动西南、岭南地区社会文明进步方面产生了深远影响。     

毕仲衍《中书备对》目录的发现及其意义

北宋毕仲衍所修的《中书备对》今已散佚,传世的一些文献尚存其中少数内容。《四库全书》文津阁本《西台集》中收有一篇题名为《毕仲衍〈上编次官制卷目稿札子〉》的奏议。据考证,它是毕仲衍进呈《中书备对》时所上的奏议,与元丰新官制无关。其中的“卷目”,正是《中书备对》的目录。这个目录的发现,对考证此书的卷数、了解该书的内容和辑佚这部残存文献有重要价值。     

清初八旗索伦编旗设佐考述

八旗索伦的编旗设佐早在其南迁内徙之前即已开始进行。八旗索伦旗佐组织的编设有一个发展过程,从清太宗崇德年间开始至清世宗雍正年间一直没有停止过,其旗佐组织的编设大致经历了三个发展阶段,并有如下几种不同的情况:南迁之前索伦牛录的编设、顺治初年南迁之后布特哈八旗佐领的编设、黑龙江将军设镇后驻防八旗佐领的编设。清政府八旗索伦编旗设佐,其根本原因主要是考虑清朝北部边疆防务的需要,以及八旗索伦精于骑射、骁勇善战的民族特点。清政府对八旗索伦大规模的编旗设佐、实行八旗制度,不仅对清朝巩固和稳定东北边疆并防范沙俄侵略有着现实意义,而且对清代八旗索伦的历史发展也产生了深远影响。