燕山南北地区发现的史前石容器及相关问题

石容器作为我国史前考古的一种重要遗存,集中发现于燕山南北地区.本文认为,燕山南北地区舍石容器的考古遗存基本属于筒形罐文化系统;石容器不是一般的器皿,应该是祭祀或行巫术的辅助工具;我国石容器的出现,并不晚于陶器,探索其起源与文化传承,将有助于燕山南北地区史前考古的分期研究.     

Sorcery at court and manor: Margery Jourdemayne, the witch of Eye next Westminster

Margery Jourdemayne, the ‘witch of Eye next Westminster’, Eleanor, duchess of Gloucester, and three scholars of the ducal household were foremost amongst those accused of treasonable witchcraft in 1441. The paper explores Margery's part in this episode, and then examines her background: her husband William came from a prosperous Middlesex yeoman family living at Acton, and he himself was a manorial official on Westminster Abbey's Ebury (Eye) estate.     

These Familiar Things? Witchcraft,War Crimes and Prince Rupert “the Devil”

This review article provides an examination, viewed through the prism of Mark Stoyle's “The Black Legend of Prince Rupert’s Dog,” of the reputation of Prince Rupert of the Rhine during the English Civil War and Restoration. In particular, it focuses upon the injection of violence into civil society by the Prince and his troops; and the manner in which the experience of war re-activated fears and theories of witchcraft, bringing to prominence the figure of the familiar spirit. Through the comparison of recent biographical studies with the primary sources that illuminate and underpin Rupert's career, the Prince emerges as a more equivocal figure but also, arguably, as a far more capable statesman and military commander.     

汉武帝时“宽厚长者皆附太子”新考——对阎步克《汉武帝时“宽厚长者皆附太子”考》一文的商榷

文章通过重新分析各类核心史料,认为在汉武帝统治后期的高压政治生态下,朝中并不存在所谓"宽厚长者"守文政治势力。石徳、张安世等人亲附太子刘据,是出于政治投机目的,极少数持不同政见的臣僚,也不能作为形成政治势力的判断标准。分析武帝、太子在巫蛊之祸前后的政治表现,也难以得出所谓宽厚长者亲附太子形成政治势力的结论。巫蛊之祸超越了汉武帝、太子两条政治路线之间的纷争,交织着皇权、新兴军功集团、酷吏、外戚四股势力之间的争斗,深刻的影响了西汉中后期的政局。     

“The family farm”: A review of a central concept in western European agricultural politics

This article explores the differences between Danish lay and Roman inquisitorial witchcraft prosecution, by investigating the understanding of witchcraft and how it inflicted on the course of the trials. For the first half of the 17th century, the understanding of witchcraft among Danish lay judges corresponded to popular beliefs. Focus remained on malevolent magic, and the diabolical pact was rarely introduced until after the verdict, when torture was initiated. To the Roman Inquisition, the pact with the devil, namely the implicit pact, was crucial when sentencing the illiterate villagers, since it made it possible to incorporate the offender into a learned theological system of ideas.     

4. “KEEP THAT WOMAN OUT!” NOTIONS OF SPACE IN TWENTIETH‐CENTURY FLEMISH WITCHCRAFT DISCOURSE

This article considers the importance of a spatial dimension for witchcraft research, which has so far been largely neglected. In twentieth‐century Europe people in certain regions still considered their world in terms of witchcraft; they attributed misfortune to bewitchments and usually blamed their neighbors. Here a part of Flemish‐speaking Belgium is investigated with the help of legend texts collected in the 1960s. The witchcraft discourse that informed these texts did not just contain formulations of space; sometimes it also determined how people negotiated space. In this part of Flanders, witchcraft was embedded in Roman Catholicism; monasteries were the favored destinations of all those who considered themselves or their family members bewitched. In order to find cures for bewitchments people undertook hazardous journeys of considerable distance and found their efforts hindered by the witch they sought to counteract. The measures against evil influences that they were given were meant to consolidate the boundaries between their own (private) space and the (outside) space where witches roamed. Bewitchments were generally blamed on women. In the contemporary patriarchal social order, both public and domestic spaces were nearly always under men's control. This is why bewitchment was caused less by transgressions of male‐defined boundaries than by infringements of bodily spaces such as by eying or touching somebody else's children. This suggests a different approach to female space based on notions of proximity.     

16～17世纪西欧社会的"猎巫"

16～17世纪巫术案件在西欧大量出现,期间大量的巫师被投进监狱,其中很多人被烧死在火刑柱上。16～17世纪时的西欧进入了转型时期,当时的西欧社会正处于极度的无序之中,而对"猎巫"的研究可以加深我们对西欧社会转型问题的理解。     

The right to social welfare in early medieval Iceland

As a rule poor relief in medieval Europe was practised in the form of charity by Church, monasteries and rich people. They distributed their alms to the poor, who received them gratefully and humbly. From early medieval Iceland elaborate social laws have come down to us that are remarkable in their originality for the period. We shall describe these laws, and investigate their history, development and the reason of their existence.     

Fairies and the Devil in early modern England

This article considers the fate of fairies in late-Elizabethan and seventeenth-century England. Specifically, it asks whether these “doubtful spirits” were demonised in the period. Drawing on a wide selection of devotional, literary, and demonological texts, the article argues that English Protestants associated fairies with Satan, but this did not necessarily imply that fairies were reclassified as demons. Rather, they were embedded in a complex of beliefs that connected them with falsehood, Catholicism, and the invisible wiles of the Devil. The operation of these beliefs is examined in the context of cases of witchcraft, as well as the representation of fairies in cheap print.     

从解释学角度看《山海经》一书的性质

从现代解释学论证说明《山海经》的成书年代早于《禹贡》,说明该书为什么是一本原始社会的巫术百科全书,作为巫家"类书"的《山海经》特点。结论新颖,与一般地理学史的论述颇为不同。