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Metamorphic Imagery in Ancient Chinese Art and Religion demonstrates that the concept of metamorphism was central to ancient Chinese religious belief and practices from at least the late Neolithic period through the Warring States Period of the Zhou dynasty. Central to the authors' argument is the ubiquitous motif in early Chinese figurative art, the metamorphic power mask. While the motif underwent stylistic variation over time, its formal properties remained stable, underscoring the image’s ongoing religious centrality. It symbolized the metamorphosis, through the phenomenon of death, of royal personages from living humans to deceased ancestors who required worship and sacrificial offerings. Treated with deference and respect, the royal ancestors lent support to their living descendants, ratifying and upholding their rule; neglected, they became dangerous, even malevolent. Employing a multidisciplinary approach that integrates archaeologically recovered objects with literary evidence from oracle bone and bronze inscriptions to canonical texts, all situated in the appropriate historical context, the study presents detailed analyses of form and style, and of change over time, observing the importance of relationality and the dynamic between imagery, materials, and affects. This book is a significant publication in the field of early China studies, presenting an integrated conception of ancient art and religion that surpasses any other work now available.
The Oxford Handbook on Early China brings 30 scholars together to cover early China from the Neolithic through Warring States periods (ca 5000-500BCE). The study is chronological and incorporates a multidisciplinary approach, covering topics from archaeology, anthropology, art history, architecture, music, and metallurgy, to literature, religion, paleography, cosmology, religion, prehistory, and history.
"In Classical China, crafted artifacts offered a material substrate for abstract thought as graphic paradigms for social relationships. Focusing on the fifth to second centuries B.C., Martin Powers explores how these paradigms continued to inform social thought long after the material substrate had been abandoned. In this detailed study, the author makes the claim that artifacts are never neutral: as a distinctive possession, each object—through the abstracting function of style—offers a material template for scales of value. Likewise, through style, pictorial forms can make claims about material “referents,” the things depicted. By manipulating these scales and their referents, artifacts can shape the way status, social role, or identity is understood and enforced. The result is a kind of “spatial epistemology” within which the identities of persons are constructed. Powers thereby posits a relationship between art and society that operates at a level deeper than iconography, attributes, or social institutions. Historically, Pattern and Person traces the evolution of personhood in China from a condition of hereditary status to one of achieved social role and greater personal choice. This latter development, essential for bureaucratic organization and individual achievement, challenges the conventional opposition between “Western” individuals and “collective” Asians."
Exploring the cultural perception of animals in early Chinese thought, this careful reading of Warring States and Han dynasty writings analyzes how views of animals were linked to human self perception and investigates the role of the animal world in the conception of ideals of sagehood and socio-political authority. Roel Sterckx shows how perceptions of the animal world influenced early Chinese views of man's place among the living species and in the world at large. He argues that the classic Chinese perception of the world did not insist on clear categorical or ontological boundaries between animals, humans, and other creatures such as ghosts and spirits. Instead the animal realm was positioned as part of an organic whole and the mutual relationships among the living species—both as natural and cultural creatures—were characterized as contingent, continuous, and interdependent.
Feast! Throughout human history, and in all parts of the world, feasts have been at the heart of life. The great museums of the world are full of the remains of countless ghostly feasts – dishes that once bore rich meats, pitchers used to pour choice wines, tall jars that held beer sipped through long straws of gold and lapis, immense cauldrons from which hundreds of people could be served. Why were feasts so important, and is there more to feasting than abundance and enjoyment? The Never-Ending Feast is a pioneering work that draws on anthropology, archaeology and history to look at the dynamics of feasting among the great societies of antiquity renowned for their magnificence and might. Reflecting new directions in academic study, the focus shifts beyond the medieval and early modern periods in Western Europe, eastwards to Mesopotamia, Assyria and Achaemenid Persia, early Greece, the Mongol Empire, Shang China and Heian Japan. The past speaks through texts and artefacts. We see how feasts were the primary arena for displays of hierarchy, status and power; a stage upon which loyalties and alliances were negotiated; the occasion for the mobilization and distribution of resources, a means of pleasing the gods, and the place where identities were created, consolidated – and destroyed. The Never-Ending Feast transforms our understanding of feasting past and present, revitalising the fields of anthropology, archaeology, history, museum studies, material culture and food studies, for all of which it is essential reading.
The Li sao (also known as Encountering Sorrow), attributed to the poet-statesman Qu Yuan (4th–3rd century BCE), is one of the cornerstones of the Chinese poetic tradition. It has long been studied as China's first extended allegory in poetic form, yet most scholars agree that there is very little in the two-thousand-year-old tradition of commentary on it that convincingly explains its supernatural flights, its complex floral imagery, or the gender ambiguity of its primary poetic persona. The Shaman and the Heresiarch is the first book-length study of the Li sao in English, offering new translations of both the Li sao and the Nine Songs. The book traces the shortcomings of the earliest extant commentary on those texts, that of Wang Yi, back to the quasi-divinatory methods of the highly politicized tradition of Chinese classical hermeneutics in general, and the political machinations of a Han dynasty empress dowager in particular. It also offers an entirely new interpretation of the Li sao, one based not on Qu Yuan hagiography but on what late Warring States period artifacts and texts, including recently unearthed texts, teach us about the cultural context that produced the poem. In that light we see in the Li sao not only a reflection of the era of the great classical Chinese philosophers, but also the breakdown of the political-religious order of the ancient state of Chu.
The bronze ritual vessel, the defining artifact of early Chinese civilization, is the subject of this monumental study of Shang ritual bronzes in the Arthur M. SAckler Collections. A Comprehensive introduction, the most thorough treatment of Shang bronzes in any language, lays the foundation for 104 catalogue entries, many of which explore in greater detail specific problems in casting technology, epigraphy, vessel typology, and provincial bronze styles. COlor plates of all the Sackler bronzes are supplemented by rubbings, details, and more than 500 comparative illustrations.THroughout the book the author has made systematic use of the astonishing archaeological discoveries of the last 15 years, discoveries which include major finds of pre-Anyang bronzes and the unprecedented excavation in 1976 of an intact Shang royal tomb. NO less revealing, however, are technical studies of Chinese bronzes carried out in the West, including studies of the bronzes catalogued here, for Dr. BAgley shows technical factors to have played a crucial role in the development of the Shang artistic tradition. BY giving special attention to the formative stages of the Shang bronze industry, he is able to trace in precise detail the complex interaction of technique and design which led from modest beginnings at Erlitou to the spectacular bronzes of the Anyang period (c.1300-1030 BC). IN the spirit of Jean Bony's remark that "each moment has its right to be considered ultimate," pre-Anyang bronzes are treated not as stepping stones to the more familiar bronzes of Anyang times but as objects deserving attention in their own right. NEvertheless Anyang bronzes become at once less familiar and more intelligible when viewed in a developmental perspective, and the strict historical approach taken here calls into question current interpretations of their decoration. TEn years in the making, this book will be of interest not only to students of Chinese archaeology but also to historians of technology, to art historians interested in the process of artistic invention, and to archaeologists concerned with the comparative study of ancient civilizations.