Search Results (88)

Among the approximately 60,000 bone stick fragments unearthed from the Weiyang Palace site of the Han Dynasty, about 57,000 bear inscriptions. Most of these fragments exhibit vertical fractures, leading to a separation between the upper and lower fragments, which poses significant challenges to digital preservation and artifact restoration. Manual matching is inefficient and may cause further damage to the bone sticks. This paper proposes a novel multimodal bone stick matching approach that integrates image, inscription, and archeological information to enhance the accuracy and efficiency of matching fragmented bone stick artifacts. Unlike traditional methods that rely solely on image data, our method leverages large-scale pre-trained models, namely Vision-RWKV for visual feature extraction, RWKV for inscription analysis, and BERT for archeological metadata encoding. A dynamic cross-modal feature fusion mechanism is introduced to effectively combine these features, enabling better interaction and weighting based on the contextual relevance of each modality. This approach significantly improves matching performance, particularly in challenging cases involving fractures, corrosion, and missing sections. The novelty of this method lies in its ability to simultaneously extract and fuse multiple sources of information, addressing the limitations of traditional image-based matching methods. This paper uses Rank-N and Cumulative Match Characteristic (CMC) curves as evaluation metrics. Experimental evaluation shows that the matching accuracy reaches 94.73% at Rank-15, and the method performs significantly better than the comparative methods on the CMC evaluation curve, demonstrating outstanding performance. Overall, this approach significantly enhances the efficiency and accuracy of bone stick artifact matching, providing robust technical support for the research and restoration of bone stick cultural heritage. Full article

Traditional villages are irreplaceable cultural heritages, embodying complex human–environment interactions. This study uses historical geography analysis, kernel density estimation, centroid migration modeling, and Geodetector techniques to analyze the 2000-year spatiotemporal evolution and formation mechanisms of 224 nationally designated traditional villages in China’s Qinling-Daba Mountains. The findings are as follows: (1) These villages significantly cluster on sunny slopes of hills and low mountains with moderate gradients. They are also closely located near waterways, ancient roads, and historic cities. (2) From the embryonic stage during the Qin and Han dynasties, through the diffusion and transformation phases in the Wei, Jin, Song, and Yuan dynasties, to the mature stage in the Ming and Qing dynasties, the spatial center of these villages shifted distinctly southwestward. This migration was accompanied by expansion along waterway transport corridors, an enlarged spatial scope, and a decrease in directional concentration. (3) The driving forces evolved from a strong coupling between natural conditions and infrastructure in the early stage to human-dominated adaptation in the later stage. Agricultural innovations, such as terraced fields, and sociopolitical factors, like migration policies, overcame environmental constraints through the synergistic effects of cultural and economic networks. Full article

This study analyzes a lacquered ear cup excavated from the Luobowan tomb complex in Guigang, Guangxi, attributed to the Nanyue Kingdom of the early Han dynasty. A range of analytical techniques, including optical microscopy (OM), scanning electron microscopy with energy-dispersive X-ray spectroscopy (SEM-EDS), pyrolysis–gas chromatography–mass spectrometry (Py-GC-MS), Fourier transform infrared spectroscopy (FT-IR), and X-ray diffraction (XRD), were employed to investigate the structural layers, material composition, and preservation state of the artifact. The lacquerware consists of four traditional layers: a wooden core, fabric reinforcement, lacquer ground, and lacquer film, reflecting Central Plains lacquerware techniques. The wooden core was identified as Phoebe sp., and the fabric layer is likely hemp, though fiber degradation limited exact identification. The lacquer ground layer contains natural lacquer mixed with SiO₂ from brick or tile powder. The lacquer film is a blend of Chinese and Vietnamese lacquer, with no synthetic additives or plant oils detected. The red lacquer layer contains cinnabar (HgS) as a pigment, while the black lacquer uses carbon black. Differences in moisture content between the red and black lacquer films are attributed to variations in surface porosity and pigment characteristics. This research provides valuable insights into Nanyue lacquer technology and preservation challenges. Full article

Guomari fortress in eastern Qinghai Province exemplifies vernacular architecture shaped by multiethnic interaction, environmental adaptation, and localized defense strategies. Originally a Ming Dynasty military-agricultural outpost, it evolved into a Tu ethnic settlement. Fieldwork, including architectural surveys and spatial analysis, identified a three-tiered defensive system: (1) strategic use of terrain and rammed-earth walls; (2) labyrinthine alleys with L-, T-, and cross-shaped intersections; and (3) interconnected rooftops forming elevated circulation routes. Courtyards are categorized into single-line, L-shaped, U-shaped, and fully enclosed layouts, reflecting adaptations to terrain, ritual functions, and thermal needs. Architectural features such as thick loam-coated walls and flat roofs demonstrate climatic adaptation, while the integration of Han timber frameworks, Tibetan prayer halls, and Tu decorative elements reveals cultural convergence. Traditional craftsmanship, including carved wooden scripture blocks and tsampa-based murals, is embedded within domestic and ritual spaces. The fortress’s circulation patterns mirror Tibetan Buddhist cosmology, with mandala-like alleys and rooftop circumambulation routes. These findings offer insights into vernacular resilience and inform conservation strategies for multiethnic fortified settlements. Full article

This paper explores how the interpretations of the phrase “tian you qi zhong 天誘其衷” in the Zuozhuan 左傳 (The Zuo Commentary) have changed over time. These changes reflect early Confucian perspectives on the relationship between Heaven and humanity. By examining the polysemous terms (you 誘 and zhong 衷) and by comparing transmitted texts with excavated manuscripts (e.g., Guodian 郭店, Shangbo 上博, and Tsinghua corpora), the paper demonstrates a vital dilemma in early Chinese philosophy: whether Heaven endows moral qualities or simply awakens the innate dispositions of human beings. The paper traces the moralization of tian 天 (Heaven) from the Shang 商 dynasty’s theocentric worldview to the Zhou’s 周 focus on ethical responsibility, showing how the Zuozhuan bridges archaic religious beliefs and emerging Confucian humanism. Traditional commentaries read tian you qi zhong as Heaven “bestowing goodness” or “guiding moral intention,” while the manuscript evidence suggests that the phrase actually meant Heaven “descending its heart or will” to attune human affairs to the cosmos. Han exegetes redefined the term you as pedagogical guidance due to Confucianism’s growing emphasis on self-cultivation. By contextualizing the phrase at a larger backdrop of discussions of the Mandate of Heaven (tianming 天命) and moral cultivation, the study contends that early Confucians transformed tian from a deity figure to a moral principle dwelling in the human capacity, integrating religious reverence and ethical emancipation. This interdisciplinary approach studies ongoing scholarly discussions on the interrelationship between religion, ethics, and philosophy in early China. Full article

After the arrival of Jesuits in China during the late Ming dynasty, they adopted a strategy of aligning Catholicism with Confucianism, referring to themselves as “Western Confucians” to gain sympathy and support from the Chinese literati. However, during the early Qing dynasty, particularly during the late Kangxi era, because of the resurgence of traditional Confucian ideology and the consolidation of Manchu rule, literati attitudes toward Catholicism shifted significantly. This paper uses the early Qing scholar Dong Han (董含, 1626–?) from the Songjiang region as a case study, with his Notes in Three Hills 三冈识略 as the primary textual source, to analyze his critiques of Western learning (including Catholicism and Western science). Additionally, it examines Catholic responses to these critiques, based on the manuscript Refute the False Accusation 辩诬 collected in the BnF (Bibliothèque nationale de France). Through an analysis of Dong Han’s attitude toward Western learning and the responses it provoked, the paper aims to shed light on the changing attitudes of early Qing literati in the Jiangnan area toward Western learning, as well as the challenges faced by Catholicism in establishing their legitimacy in early modern China. It points out that the fundamental differences between Western learning and Confucianism prevented it from making an effective argument for legitimacy in China. The lack of support from the literati and the emperor led to the eventual fate of Catholicism—being prohibited. Full article

Inheriting a tradition of religious tolerance from the Inner Asian Steppe, the Mongol Yuan Empire elevated Buddhism to a pivotal role in unifying its multiethnic and culturally diverse domain, with Tengriist ideology serving as the political foundation for these Buddhist veneration policies. The ruling class of the Yuan dynasty practiced a complex interaction between religion and political unity through the institutionalization of the cult of writing, printing, and reading the Buddhist Canon. Specifically, the Yuan dynasty established specialized government offices to mobilize elites from Mongolian, Han Chinese, Goryeo, and other ethnic groups for the construction of a multilingual Buddhist Canon. They copied the scriptures with gold and silver ink in Chinese, Tibetan, Uyghur, and other languages. Participants in scripture copying were rewarded or granted official positions. In this way, they achieved the goal of enlisting local elites, the cohesion of the community’s beliefs, and enhanced the unity of the local elites. By subsidizing the writing and reading of Buddhist classics, the Yuan rulers succeeded in constructing a space of identity at the level of material culture and facilitated cultural interaction and political integration among various social groups such as the Mongols, ethnic groups, and Han Chinese. Through state-sponsored scripture carving and recitation activities, the Yuan rulers cultivated a shared identity in the material culture sphere, facilitating cultural exchange and political integration across the Mongolians, the Han Chinese, and other ethnic communities. However, the effectiveness of state unification was significantly constrained by the Mongolian rulers’ policy of ethnic segregation, central–local conflict, and the high concentration of social wealth in the Buddhist communities. Full article

In zooarchaeological research, animal bone fractures can result from various processes including slaughtering, dismemberment, marrow/grease extraction, craft processing, carnivore gnawing/trampling, sediment compression, bioturbation, and recovery bias. These fractures are further influenced by bone freshness/dryness and environmental temperature. The animal bones analysed in this study, excavated from Han dynasty tombs in the Xinxiang Plain New District, China, represent ritual offerings. These specimens exhibit distinct truncation features—chop surfaces, rough planes, and fracture traces—created by ancient iron tools for culinary purposes such as stewing preparation or consumption facilitation. These characteristics differ significantly, from the V-shaped butchery marks produced by stone/bronze tools and fracture patterns from marrow/grease extraction to post-depositional breakage formed during burial processes. In this study, steel tools were employed in the rocking slicing and rolling slicing of animal bones, complemented by techniques such as breaking to sever bone shafts. Subsequently, the marks on the cross-sections were observed using a stereomicroscope, and the results were compared and analysed with the materials from Han dynasty tombs unearthed at Xinxiang city, Henan Province. From the comparison between experimental observation results and archaeological materials, it is evident that the fine processing of meat-bearing bone materials mainly involved the use of rocking and rolling slicing methods. The cross-sections of the slices revealed shearing surfaces, rough patches, bone splinters, and sliced ends. The shearing surfaces in particular exhibited numerous visible trace characteristics, with the types and quantities of these traces varying with different cutting tools. This study holds significant reference value for exploring cutting tools and techniques in antiquity. Full article

The stitching of bone stick fragments is of great significance for the inheritance of and research into the outstanding traditional culture of the Western Han Dynasty. Focused on the problem that the existing methods have a low bone stick fragment stitching success rate due to their complex edges, this paper proposes a bone stick fragment stitching method based on improved corner detection, which strengthens the features of broken edges and improves the success rate of stitching. First, the maximum outer contour of the bone stick fragment is obtained using connectivity analysis. Then, the broken edge features are enhanced by combining multi-scale and multi-stage corner detection, as well as a double screening mechanism of local template and corner density analysis. On this basis, the maximum outer contour is segmented using a region segmentation method based on corner features. Then, a priority matching strategy is used to perform multi-dimensional sequential priority matching of corner features for the densest segments and to match other contour segments in the order of density. Finally, based on the matching results, the bone stick fragment is stitched exactly and restored. Experimental results show that compared with other algorithms, the average proportion of broken corners when using the method in this paper is increased by about 44.89%, and the average comprehensive weighted similarity is increased by about 32.42%, which meets the needs of bone stick fragment stitching. Full article

This study presents the first scientific characterization of the white preparatory layer and polychrome pigments on painted wooden figurines excavated from the Mawangdui Tomb No. 1, dating to the Han dynasty. A combination of analytical techniques, including XRF mapping, SEM, ATR-FTIR, XRD, and Raman spectroscopy, was used to investigate the composition, structure, and potential additives in the white layer. The results reveal that the preparatory layer is primarily composed of gypsum (CaSO₄·2H₂O) and calcite (CaCO₃), with minor phases such as anhydrite and larnite. SEM observations show a porous microstructure of needle-like crystals, while spectroscopic data suggest possible traces of organic binders. The preparatory layer was likely applied to smooth surface irregularities and support polychrome decoration, such as cinnabar and carbon-based pigments, and may have also functioned as a putty in localized areas. This represents the first confirmed use of gypsum-based plaster in ancient Chinese woodcarving, showing unexpected parallels with surface preparation techniques used in New Kingdom Egypt. However, the presence of organic additives and the internal structure of the figurines remain unresolved due to equipment limitations. These findings provide new insights into ancient material practices and highlight the importance of environmental control and material-specific conservation strategies for fragile gypsum-based heritage objects. Full article

Although the Zhuangzi is mentioned in late Warring States and Han Dynasty texts, it was in the post-Han Wei-Jin period that it first exerted a significant influence on intellectual life, becoming a central target for both praise and criticism, much of which focused on its transcendent attitude toward Confucian social values and secular interests. This paper examines these discussions, focusing on criticisms from the pragmatically minded realist Confucian literati of the period, who largely regarded the text as detaching and distracting scholars from the pressing needs of the state and responses from the more sympathetic and idealist “Neo-Daoist” figures of the Dark Learning (xuanxue) movement. For the latter, the spiritual self-transcendence that could be found in the Zhuangzi text was not only a source of personal satisfaction and joy but also served an important function in Confucian ethics, leading readers to transcend narrow obsession with individual self-interest, political power and social status. While these debates express the state of Chinese society after the collapse of the Han Dynasty, they have also been seen as reflecting wider issues that have become prominent in modern Western philosophical and religious thought, notably the concept of nihilism, an association that is here critically assessed in detail. Full article

The Western Regions during the Han and Tang Dynasties served as a significant cultural intersection along the Silk Road, with stupas acting as core architectural forms of Buddhist dissemination, embodying religious, cultural, and artistic evolution. This study is a research article based on typological analysis, integrating historical documents and archaeological site data to explore the stylistic evolution of stupa architecture in the Western Regions during the Han and Tang Dynasties, revealing the changes in religious beliefs and the process of cultural adaptation and integration of Buddhism in a multicultural context. The study demonstrates that the distribution of stupas shifted from being concentrated in areas such as Shanshan and Shule during the Han Dynasty to expanding across a wider region during the Wei, Jin, and Northern and Southern Dynasties, eventually forming a Gaochang-centered pattern in the Tang Dynasty. Architectural styles evolved from the simplicity of domed stupas to diversification and then to standardization. The number of niches increased from none to many before decreasing again, while the proportions of the stupa bases gradually increased. This evolution highlights the transition of stupa styles from a singular form to diversification, eventually achieving standardization in the Tang Dynasty. This transformation not only reflects the optimization of the temple layout, gradually shifting from a stupa-centered to a Buddha hall-centered structure, but also illustrates the evolution of stupas from symbols of the Buddha’s tomb to carriers for Buddha statues and ultimately to representations of the Mount Sumeru cosmological concept. This transition also mirrors the shift in Buddhist beliefs, evolving from Theravāda to Mahāyāna Buddhism and then returning to Theravāda practices. This not only facilitated the regionalization of stupa forms and the integration of artistic styles but also provided a significant medium for cultural exchange between China and the West. Full article

The spread of Taoism to the Western Regions marked the movement of Central Plains culture to the frontier, demonstrating its influence on local society. During the Han Dynasty, Central Plains culture had reached the Western Regions. With the deification of Laozi and his becoming the founder of Taoism, the story “Laozi converting the barbarians” (Laozi huahu 老子化胡), which claimed that Laozi journeyed to the west and taught the Hu people, provided the impetus for the spread of Taoism to the Western Regions. The Tang imperial family venerated Laozi and regarded Taoism as the state religion. Laozi belief, including the veneration of the man himself, his writings, his stories, and the precepts claimed to be related to him, was also used to assist in the Tang Dynasty’s governance of the Western Regions. Following the Tang Dynasty’s decline, the Central Plains’ influence receded from the Western Regions. However, due to the relaxed religious environment in the Western Regions, Taoism, which was representative of Central Plains culture, still survived there. Moreover, Taoism attempted to incorporate Islam in the Western Regions into its divine system by huahu, which might be related to the early history of exchange between the two religions. Full article

This study establishes a dataset of ancient military defense system sites in the Hexi Corridor area from the Han Dynasty to the Qing Dynasty to analyze the temporal changes and spatial distribution characteristics of the military defense system in different periods. In addition, it compares the climate characteristics of the Hexi Corridor area though the past 2000 years. It also discusses the possible relationship between the construction of the Hexi military defense system and climate change. We found that the Han and Ming Dynasties were the main periods for constructing the regional military defense system. Furthermore, the Wei, Tsin, and Southern and Northern Dynasties expanded the scale based on the previous period. As a result, the spatial distribution was highly concentrated. During this time, multiple cold–dry and warm–humid periods occurred in the region. Moreover, significant climate change coincided with the heyday of building military facilities and the period of frequent warfare. Environmental factors have an impact on the spatial distribution of military sites. Therefore, the northern border war was the direct cause of the construction of the military defense system. However, the transformation of the environment caused by climate change was the fundamental driving force for this process, evolving across different eras. Full article

The Kitchen God has always been regarded as the protector of Chinese families and one of the most common and far-reaching gods in Chinese folk beliefs. The emergence and development of the Kitchen God are inseparable from the material carrier of the stove. The Han Dynasty was a critical period for the development and integration of stoves and the Kitchen God belief. Based on archaeological discoveries of cultural relics, characters and images, as well as relevant historical documents and records, this paper focuses on the interactive and symbiotic relationship between the spiritual belief in the Kitchen God and the material culture of kitchen stoves and its influence during the Han Dynasty. The Han Dynasty combined stoves with high cooking benches, large stove chambers, multiple burners, and functional designs that incorporated images of the Kitchen God, making them both practical and spiritual. The Kitchen God’s identity and functions were transformed from ancestor to household god, from giving food to monitoring merits and demerits, along with the renewal of stoves. These developments laid the foundation for the Chinese people’s earnest hope for a prosperous life and a peaceful and harmonious family. Full article