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牛河梁遗址积石冢是牛河梁祭祀体系的中枢。冢内真祖、冢外人物造像的设置印证了媚神、崇祖、通天是红山文化牛河梁遗址彩陶、玉器和造像所要表达的精神意识主题。从装饰纹样和器物造型看,牛河梁遗址的彩陶和玉器互为表里、相互连接,通过人神互动实现媚神、崇祖和通天三大功能。动物类玉器和动物造像用于媚神,祖形玉、贝形玉和无底塔形器、豆形器用于崇祖,管形玉、环形玉和无底筒形器、钵形器用于通天。通过彩陶、玉器和造像媚神、崇祖、通天,实现祖神通天是牛河梁遗址红山文化神本社会祭祀体系的基本特征和内在本质。
Niuheliang ruins Jishi graves are Niuhe Liang sacrificial system center. Tzuzu ancestors outside the mound statue set to prove the pro-God, Chongzu, heaven is Hongshan culture Niuheliang painted pottery, jade and statues to express the theme of spiritual consciousness. From decorative patterns and objects modeling look, Niuheliang site earthen pottery and jade each other, connected to each other through the interaction between God and the pro-God, Chongzu and Babel three functions. Animal jade and animal statues are used in the pro-god, ancestral jade, beryllium jade and bottomless tower shaper. The bean shaker is used for Chongzu, tube jade, ring jade and bottomless cylinder shaper, . Through the painted pottery, jade and statues Mei God, Chong Zu, heaven, the realization of ancestral gods is the site of Hongshan culture Niuheliang cultural Sacrificial Sacrificial system of the basic characteristics and intrinsic nature.