Pre-Hispanic gold pieces of an enigmatic archaeological finding in Medellín,Colombia: A glance at an archaeometric analysis

The study analysed pre-Hispanic gold objects found within a surprising archaeological finding of a structure that likely served as a funeral pyre in Medellín, Colombia. ¹⁴C analyses of the site's organic materials dated the structure to the fifth century ce . The metal objects were subjected to X-ray diffraction (XRD), energy-dispersive X-ray fluorescence (EDXRF), scanning electron microscopy-energy dispersive X-ray (SEM-EDX), density measurement by the Archimedes method, and metallographic analysis. The measurements by EDXRF and SEM-EDX showed that the pieces were composed mostly gold and silver. The XRD results indicated that the microstructure of the objects corresponded to a single phase of gold and silver. The images obtained by the metallographic microscope showed equiaxial grains with some twins, a structure consistent with annealed metals. The different colours observed correspond to different grain orientations. Pre-Hispanic objects from a second archaeological site in the municipality of Amalfi (Department of Antioquia) were also analysed for comparative purposes. The results showed that the gold objects were not subjected to any alloying process, but were instead manipulated in their original form (native gold). The shape of the objects and their microstructural results suggested that the pieces were manufactured by casting, mechanical deformation and then annealing.     

汉画风伯形象及其功能探析

在山东、江苏等地的汉画像中均可见到一种力士鼓唇吹气的形象,这一形象就是汉代人塑造的风神风伯。风伯或出现于雷电云雨之神出行的队列中,或张口弄舌地吹掀屋顶,或与箕星为伴驰骋于月夜星空。通过对诸类图像的分析可以看出,汉代风伯神话是在先秦流行的箕星信仰与飞廉崇拜的基础上发展、演变而来的,而风伯画像作为汉代丧葬艺术的有机组成部分,又承载着佑助墓主灵魂升仙的宗教功能。     

试析周代的葬玉对汉代玉衣的影响

随着汉代王侯、贵族墓的不断被发现、发掘,大批珍贵的随葬品的出土,尤其是“玉衣”的出土,引起国内外学者的广泛注目。河北满城中山靖王刘胜夫妇墓中出土了两套完整的金镂玉衣,［１］广州象岗西汉南越王墓中出土了一套完整的丝缕玉衣［２］。据不完全统计,迄今出土完...     

礼法与俗尚:清代徽州女性葬礼再探

从民间文献中可以窥探清代徽州地区女性葬礼过程。葬礼中普遍存在着宗教信仰和堪舆风水观念,体现了传统文化的多元化和包容性。葬礼中礼俗交融极深,违礼越制成为一种常态性现象,礼法不断被突破而向俗尚靠拢,体现出了鲜明的地方特色。     

城市邻避空间及其演变轨迹——以南京市殡葬邻避空间为例

随着我国快速城镇化的进程和城市规模的扩大,多元化的能源设施、废弃物处理设施、社会类设施、特殊交通等邻避设施必将陆续进入城市规划区,并成为城市新的风险,基于公众对不同类型邻避设施风险接受度的差异而形成了不同特征的邻避空间。本文提出了邻避空间的概念,分析了其形成机制、扩散模式和类型,在此基础上以南京市殡葬邻避空间为例,分析其在“产生-挤压-消亡-再生”的空间生命周期中,邻避空间和城市空间之间经历的“侵入-竞争-协调-融合”的互动肌理,由此形成在城市中“边缘-近郊-市区-中心”的空间演变规律及再生手法,理论上丰富了邻避设施风险认知的范式和邻避空间的分析,实践中有利于提高邻避设施在城市中的顺利布局并应对邻避冲突。     

唐季以来帝王世俗化葬仪用品探微

受社会环境变迁等诸多因素影响,三《礼》等典籍所理想化的帝王丧葬礼仪典范,自汉代以来多有修正。唐代晚期以后,帝王陵墓中的世俗化葬仪用品明显增加;从汉到明,包括明器在内,帝王随葬品的总体变化趋势是由礼仪趋向于世俗化。     

Funeral at the edge of a cliff: Israel bids farewell to David Ben-Gurion

David Ben-Gurion, Israel's first Prime Minister, passed away on 1 December 1973, weeks after the Yom Kippur War. His funeral reflected his unique political and symbolic standing as the “father of the nation,” as well as his wish to express national pioneering values. Buried on the cliff overlooking Wadi Zin, near his kibbutz home in the Negev desert, Ben-Gurion “forced” the Israeli leadership to follow a ritualistic pilgrimage path leading from Jerusalem to Sde Boker, similar to the one he had advocated and attempted himself. The article discusses how this watershed historical event was conceived, planned and carried out.     

宗教改革与近代早期伦敦葬礼的变迁

近代早期英国经历了曲折的宗教改革,大部分伦敦居民的死亡观念和葬礼实践随之发生了变化.在灵魂得救上,他们接受了"因信称义",摈弃了炼狱观念.在墓地的选择上,由于宗教改革缩小了教区墓地的面积,中间阶层与精英阶层争夺教区内最神圣的墓地--教堂,普通市民不得不葬入郊外新建的墓地.在葬礼仪式上,减少了许多天主教性质的仪式,世俗机构纹章院对葬礼的控制进一步加剧了葬礼仪式的世俗化.归根结底,新教的"入世禁欲"观念极大地推动了葬礼的变迁,同时,节俭、谋利的资本主义精神贯穿葬礼变迁之始终.     

再论西汉诸侯王墓车马殉葬制度

《考古》2002年第1期刊登有郑滦明先生所著《西汉诸侯王墓所见的车马殉葬制度》一文(以下简称《制度》),对我曾经论及西汉诸侯王墓所葬三辆真车马的性质定为魂车的观点提出了质疑     

长沙马王堆女尸所穿裹衣衾探析

马王堆女尸所裹的第十八层服饰不是"冒",它同第八层服饰一样,同为""。第十九至二十层为袭时所穿服饰,第九至第十八层为小敛时所裹服饰,第一至第八层为大敛时所裹服饰。从出土资料来看,该墓主人死后还进行了设瞑目、设笄、设握、屦綦结跗等诸多礼仪活动。但是,这些并不是真正意义上的汉代丧葬礼制,只是在继承周代礼制的基础上,随着时代变迁,礼制在汉初发生一些变异的具体体现,这和汉初实行的衣服车旗制度等"与民无禁"的政策相符合。