‘This book is a quest for evidence of 萨满祭司ism’共同作者Miranda教授和Stephen Aldhouse-Green教授。

然而,在他们寻求任务之前,他们很难定义他们的意思。‘shamanism’. Indeed, they point out that one scholar has argued that the notion of 萨满祭司ism is an entirely invented academic tradition, even if it is a useful tool for describing a pattern of ritual behaviour and belief currently found throughout the arctic and sub-arctic regions of the world.

因此,作者没有提供对‘shaman’ – they will not accept any loose definition of 萨满祭司 as simply a ‘sorcerer’ or ‘medicine man’。相反,他们隔离了一些关键‘shamanistic’特征,包括类似tr的行为,‘shape-shifting’(以其他物种的身份),以及‘two spirit’人(不断在两个世界之间移动的人)。

然后,他们试图找出这种情况‘shamanistic’考古记录中的行为– via artistic representations, burials, and also the equipment that might have been used by 萨满祭司s, such as divining tools, gongs to call the spirits, or lot-casting devices.

对我来说,似乎他们最终只是在寻找过时的礼节和宗教行为,他们以诱人的流行语为食‘shaman’。毕竟,现代国家成圣的宗教具有许多似乎是‘shamanistic’ to the non-believer; for example, communication with other worlds (or God/s), or the movement into ecstatic states during prayer or meditation. Yet it is only the so-called pagan religions that would be categorised as 萨满祭司istic.

除了有问题的定义,作者在寻找失落的宗教和以前的礼仪行为时,取得了令人钦佩的成就。在220余页的书中,他们收录了来自世界各地以及时空的大量不同的考古遗迹–从旧石器时代开始,到公元7世纪结束。因此,他们从史前的非洲洞穴壁画转移到爱尔兰的通道坟墓,再到丹麦的沼泽尸体,甚至在途中使用内布拉斯盘。

这是一个有用的纲要,有助于使阅读引人入胜。


本文摘自《世界时间史学》第11期发表的全文。 点击这里订阅

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