TF第64篇Han_Dynasty_Tomb_Sculpture

   Stone sculpture was something of a latecomer to hinese art, starting a thousand years after figures were being made in jade and bronze Under the first period of the Han dynasty, known as the Western Han (206 ..E. 9 .E.), it was used mainly for the tombs (burial chambers) of emperors or local rulers, but by the Eastern Han(25 .E. -220 .E.), the second period of Han rule, it had spread more widely. This change was largely the result of the increased importance of the tomb in the political philosophy of the time. The early Western Han emperors, faced with the problem of forging a unified empire threatened by uprisings on the part of ambitious rival kingdoms. had retained many of the first emperor's policies based on military force and harsh laws. ut by the middle of the first century ..E., these were being replaced by an adaptation of the ideas of the fifth-century ..E. philosopher, onfucius, whose philosophy emphasized personal and governmental morality, to the conditions of a united empire. elieving that in the long run, stability depended on an acceptance of the legitimacy of the ruler(and dynasty) rather than on military force, Han intellectuals and officials adopted a moral philosophy based on the belief that humans are perfectible through education, and that a hierarchical society consists of a network of reciprocal duties and obligations: the subject's duty to obey the ruler was matched by the ruler's obligation to care for his subjects.

       对公民义务和秩序的日益强调鼓励了稳定、忠诚和对国家的服从，从而加强了中央权力。同时，坚持教育的价值，吸引了知识分子为国家服务，提供了一个合格的行政管理。在一个生活水平不断提高的时代，随着商人和工匠阶层的增长，孝道（尊重父母和祖先）的重要性，这是儒家最伟大的美德之一，导致了竞争性的墓葬建设。帝王陵墓（地上，作为纪念而建造的独立墓葬）树立了榜样，他们的奢侈被向下复制。但是为什么会如此迫切地建造陵墓呢？

       仪式的改变增加了坟墓的重要性和展示的范围。以前在城隍庙或宫庙举行的祭祀活动都转移到了坟墓本身，因此有必要在坟墓的南面建造一个可以进行祭祀的大厅。为了强调遗址的重要性，这条道路两旁是一条被称为“精神之路”的石碑大道，因为死者将沿着这条道路前往坟墓。这种创新在汉族社会很流行。它传播开来从皇帝到汉族社会的其他部分，最终跨越到韩国和越南等邻近地区。结果是石像的使用得到了多方面的扩展。不再是少数人的特权，现在它向渴望通过在父亲的坟墓上竖立独立石像来展示他们的虔诚和财富的公民开放。神像的使用传播得如此之快，以至于为了防止其地位的完全贬值，它受到了圣旨的控制，从此神道雕像的数量和题材都根据死者的社会地位来规定。

       More tomb statuary has survived than any other form of Han statuary, and the easiest way to see the development of sculpture during the first and second centuries is to use the tomb as a starting place. uring the first century .E. there appears to have been a remarkable increase in the use of stone in connection with the tomb. While free-standing statues and monuments were placed on the tomb above ground, the interior of stone and brick tomb chambers below were adorned with carvings of figures on walls and engravings on walls and doors. Features previously made in wood, such as coffins and steles (vertical markers placed in the ground to memorialize the dead), were now carved in stone. bove and below ground, tomb layout and ornamentation followed a coordinated plan. The same images and themes reappear in different places, and the tasks of the tomb are clearly allocated between different media. The result is an unparalleled picture of contemporary life and thought. 

1.Stone sculpture was something of a latecomer to hinese art, starting a thousand years after figures were being made in jade and bronze Under the first period of the Han dynasty, known as the Western Han (206 ..E. 9 .E.), it was used mainly for the tombs (burial chambers) of emperors or local rulers, but by the Eastern Han(25 .E. -220 .E.), the second period of Han rule, it had spread more widely. This change was largely the result of the increased importance of the tomb in the political philosophy of the time. The early Western Han emperors, faced with the problem of forging a unified empire threatened by uprisings on the part of ambitious rival kingdoms. had retained many of the first emperor's policies based on military force and harsh laws. ut by the middle of the first century ..E., these were being replaced by an adaptation of the ideas of the fifth-century ..E. philosopher, onfucius, whose philosophy emphasized personal and governmental morality, to the conditions of a united empire. elieving that in the long run, stability depended on an acceptance of the legitimacy of the ruler(and dynasty) rather than on military force, Han intellectuals and officials adopted a moral philosophy based on the belief that humans are perfectible through education, and that a hierarchical society consists of a network of reciprocal duties and obligations: the subject's duty to obey the ruler was matched by the ruler's obligation to care for his subjects.