大汶口文化的立鸟陶器和瓶形陶文

新近安徽蒙城尉迟寺遗址发现的大汶口文化晚期的立鸟陶器,实即带有茅草或羽状装饰的陶祖,是东夷人祖先崇拜的产物。山东莒县陵阳河等墓地出土的大汶口文化晚期的瓶形陶文,不过是这类神圣陶祖的抽象形式,有可能就是“且”（祖）字的原型。     

宋代礼治论

在宋代思想家的观念中,社会秩序的基本原则是以道德为基础并涵盖法律与宗教的礼,德礼与政刑是本末体用关系,内在的道德原则决定着外在的礼乐政刑。为政以礼的内涵是：以道德为内容,以教化为手段,培养百姓眼从尊卑贵贱的等级秩序、遵守法度禁令的自觉性,从而消除社会动乱的根源。而刑罚也是推行道德教化的强制性。段．宋儒以礼治本于人性、刑政出自德礼的思想重建了传统儒家礼治论的形上学基础。     

Austronesian aboriginality or the ritual organization of the state? A controversy on the political dimension of temple networks in early bali

Since early colonial times, Dutch government officials as well as anthropologists have made a distinction between what have been called “Bali Aga”, the allegedly aboriginal inhabitants of Bali (Indonesia), and those inhabitants associated with title‐bearing groups oriented towards royal courts and brahmana ritual specialists. While the former have been described as constituting a society characterized by equality and democracy, the latter have been portrayed as being almost the opposite. This article questions the basic assumptions about the “Bali Aga”, especially the role of their ritual networks focusing on regional temples. These have been interpreted as a demonstration of equality and of a bounded “Bali Aga” ethnicity. This article suggests a different interpretation, one in which the ritual networks are understood as basic segments, not restricted to the Bali Aga, in the ritual organization of the pre‐colonial Balinese state.     

Arthur's refusal to eat: ritual and control in the romance feast

Arthur's refusal to begin feasting before he has seen a marvel or heard a tale of adventure is a recurring motif in medieval romance. Previous comment on this ritual has suggested that the source for such a taboo on eating may be found in earlier narratives in the Celtic languages. This paper argues that, although the ritual almost certainly originates in pre-chivalric society, romance authors adapted and developed it to reflect the courtly-chivalric preoccupations of their own world. Arthur's ritual gesture may be seen as a means of containing and controlling both interior moral threats and exterior physical peril, and is intimately connected to the courtly conception of the feast. This study draws on the evidence of religious writing and courtesy manuals and explores some highly-developed treatments of the motif in romance in order to suggest that literary engagements with Arthur's refusal to eat have much to say about contemporary ideas of ritual and reality as mediated through the symbolically-charged arena of the medieval feast.     

论刘向、刘歆和《汉书》之关系

本文根据古人所揭示的刘向、刘歆父子与今本<汉书>的关联为线索,从楚元王家族后人多身居"宗正一之职,以及刘辟疆、刘德之政治生涯,再联系向、歆父子参与的朝廷纷争,以观此种身份、立场所导致的,在今本<汉书>中的某些印记,从而更清晰地认识署名班固撰<汉书>其真实的成书历程.     

A strontium isotope analysis on the relationship between ritual tooth ablation and migration among the Jomon people in Japan

Distinct patterns can be discerned in the extensive ritual tooth ablation found among the human skeletal remains of the Late–Final Jomon period (ca. 3200–2800 cal BP) in Japan. Based on comparative observations of sex and grave patterns in the skeletal remains, two major patterns in ritual tooth ablation, termed type 4I and type 2C, have been assigned to locals and immigrants, respectively. In order to test this hypothesis, strontium (Sr) isotope (⁸⁷Sr/⁸⁶Sr) analyses were performed on human skeletal remains from the Yoshigo shell mound in Aichi Prefecture, central Japan. Plants in the surrounding area were also examined to illustrate the geographic ⁸⁷Sr/⁸⁶Sr distribution. The Sr isotopic variation in human tooth enamel (⁸⁷Sr/⁸⁶Sr = 0.70868–0.71028) was greater than that in human bones (⁸⁷Sr/⁸⁶Sr = 0.70871–0.70943). Individuals with higher Sr isotope ratios in their tooth enamel than seawater Sr values of 0.7092 can be identified as immigrants (36% of population). The presence of these isotopically identified immigrants between both type 2C and type 4I individuals does not support the previous hypothesis. The intra-population ⁸⁷Sr/⁸⁶Sr distribution of tooth enamel of type 2C individuals showed a significantly higher mean ratio than that of type 4I individuals, suggesting a higher proportion of immigrants among the former.     

Standing Posts and Special Substances: Gathering and Ritual Deposition at Feltus (22Je500), Jefferson County,Mississippi

Because it immediately precedes the Mississippi period, Coles Creek (A.D. 700–1200) culture is often viewed through the lens of Mississippian social organization. In particular, early platform mound-and-plaza complexes have long been understood as elite compounds due to their physical similarities with later sites. However, evidence regarding the construction and use of the monumental landscape at the Feltus site (22JE500) in Jefferson County, MS, suggests that platform mound construction was but one aspect of a broader ritual sequence aimed at gathering the dispersed Coles Creek community. In addition to mound building, this sequence included the setting and removal of freestanding posts, ritual feasting, and burial of the dead and focused on explicit deposition of meaningful objects and substances. Archaeological, ethnohistoric, and ethnographic analyses of the objects and substances included in the ritual deposits at Feltus suggest that they helped forge relationships between an extended kin network, including non-human fictive kin and non-living human kin. In this context, we find a metaphor of gathering to be useful in understanding the archaeological remains of a ritual sequence focused on bringing together social, cosmological, and temporal domains. This provides a distinctly different take on the meaning and use of platform mounds based on a review of Native beliefs and practices that looks beyond the traditionally relied upon sources.     

Geoarchaeological evidence for ritual closure of a kiva at Fourmile Ruin,Arizona

Geoarchaeological analyses, including soil micromorphology and chemistry, were used to characterize the deposition history of a fourteenth-century Pueblo ceremonial structure (or kiva) at Fourmile Ruin, east-central Arizona. These subterranean structures were often ritually “closed” by Pueblo societies through the burning of roofs and the deposition of special objects. These conspicuous markers are absent in the Fourmile Ruin kiva, but the composition of constituent materials and sedimentation processes nonetheless signal complex, highly-orchestrated closure activities. The study demonstrates the efficacy of geoarchaeological analyses of stratified deposits for modeling the subtle behaviors associated with the ritual closure and abandonment of sacred places.     

A Chak'an Itza Center at Nixtun-Ch'ich’, Petén,Guatemala

Recent excavations conducted by Proyecto Itza investigated a Late Postclassic (a.d. 1400–1525) community at Nixtun-Ch'ich’, Petén, Guatemala. This community was likely occupied by a faction of Itza Mayas called the Chak'an Itzas. Recent work focused on the community's civic-ceremonial architecture and nearby residences. The former was dominated by two colonnaded halls standing abreast. These buildings, believed to have been popol najoob (council houses), likely represented socio-political dualism in Chak'an society. The halls included various sculptures that seem largely associated with the deity Itzamna mounted into architecture so that they were clearly on display. Most sculptures were associated with one of the two halls suggesting that one faction was more powerful and more strongly advertised its connections with Yucatán. Excavations also revealed the avoidance of masonry in residential areas, which differentiated Chak'an residences from their civic-ceremonial areas and also distinguished Chak'an residences from those of their neighbors.     

Early Maya Ritual Practices and Craft Production: Late Middle Preclassic Ritual Deposits Containing Obsidian Artifacts at Ceibal,Guatemala

This article examines Preclassic Maya ritual practices and craft production by means of a study of ritual deposits containing obsidian artifacts dated mostly to the late Middle Preclassic period (700–350 b.c.) at Ceibal, Guatemala. New ritual practices developed at Ceibal during this period, possibly through political interactions and negotiation involving emerging elites and other diverse community members. Common objects in ritual deposits in the public plaza shifted from greenstone celt caches to other artifacts, including those made of obsidian. The inhabitants of Ceibal engaged in various kinds of craft production, including the manufacture of obsidian prismatic blades. They also conducted public rituals in the Central Plaza, depositing exhausted polyhedral obsidian cores and other artifacts with symbolic significance in caches and as offerings in incipient elite burials and interments of sacrificed individuals. These cores clearly demonstrate the use of a sophisticated blade technology. Like greenstone objects, exhausted polyhedral obsidian cores deposited in cruciform arrangements along the east–west axis of the central E-Group plaza were used as symbols and markers of the center and four cardinal directions within the Maya cosmos. Public rituals were important for creating collective identities and for processes of political negotiation within the community. Emerging elites likely came to play an increasingly important role in public rituals as principal performers and organizers, setting the stage for later public events centered on rulers.