Sacred Spaces and Liminal Behavior in Levantine Temples in Antis

IF 0.3
Steven E Falconer, Patricia L. Fall
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引用次数: 1

Abstract

Abstract Temples in antis provide clearly defined liminal spaces for ritual behaviors that are readily recognizable both textually and archaeologically. This architectural form and the religious tradition it embodied were remarkably widespread geographically and temporally, spanning the Levant and Greater Syria from the end of the Early Bronze Age until the early Iron Age. Although the Southern Levant has been characterized as highly urbanized during the Middle Bronze Age, settlement pattern analysis suggests that it was fragmented into numerous polities, as documented subsequently in the Late Bronze Age Amarna Letters. In contrast, Levantine towns and villages shared a common religious tradition marked by ritual behaviors within clearly marked liminal spaces. These behaviors are readily recognizable archaeologically at Tell el-Hayyat, Jordan, where they are framed in temple enclosures by distinct architecturally-defined boundaries, and signaled by feasting on sheep and goat, and deposition of copper-alloy figurines, tools and metallurgical remains. These lines of material and architectural evidence, and the liminal behaviors they reflect, linked villages and towns in localized Levantine polities, as exemplified among a cluster of settlements in the northern Jordan Valley. Parallel sequences of four temples in antis at Tell el-Hayyat and nearby Pella (ancient Piḫilu in the Amarna Letters) developed in tandem through the Middle Bronze Age, suggesting that temple construction and rebuilding was coordinated between town and village communities. Further examples of temples in antis and patterns of material deposition and liminal behavior suggest that this temple form and its associated ritual tradition were spread throughout the Southern Levant as part of a much larger and longer-lived cultural tradition extending across Greater Syria, which has been characterized as a Middle Bronze Age cultural koinè. Thus, despite its fractious local political environment, Middle Bronze Age Levantine society was grounded in a remarkably broad cultural tradition marked by the sacred spaces and liminal behaviors associated with temples in antis.
罗马黎凡特神庙中的神圣空间与阈限行为
寺庙为仪式行为提供了清晰的限定空间,这些仪式行为在文本和考古学上都很容易辨认。这种建筑形式和它所体现的宗教传统在地理上和时间上都非常广泛,从早期青铜时代末期到早期铁器时代,横跨黎凡特和大叙利亚。尽管南黎凡特在青铜时代中期被认为是高度城市化的,但定居模式分析表明,它被分散成许多政治体系,这一点后来在青铜时代晚期的阿玛纳书信中得到了记录。相比之下,黎凡特城镇和村庄有着共同的宗教传统,其特征是在明确标记的阈限空间内进行仪式行为。在约旦的Tell el-Hayyat,这些行为在考古学上很容易被识别出来,在那里,它们被建筑明确界定的边界框在寺庙的围墙里,以绵羊和山羊为食,以及铜合金雕像、工具和冶金遗迹的沉积为标志。这些材料和建筑证据的线条,以及它们所反映的有限行为,将黎凡特地区的村庄和城镇联系在一起,例如约旦河谷北部的一群定居点。在Tell el-Hayyat和附近的Pella(古代的Piḫilu在Amarna Letters中),antis的四个寺庙的平行序列在青铜时代中期串联发展,表明寺庙的建设和重建是在城镇和村庄社区之间协调进行的。神庙的进一步例子以及材料沉积和限制行为的模式表明,这种神庙形式及其相关的仪式传统在整个南黎凡特传播,作为一个更大、更长久的文化传统的一部分,延伸到大叙利亚,这被描述为青铜时代中期文化koinè。因此,尽管当地的政治环境不稳定,但青铜时代中期的黎凡特社会建立在一个非常广泛的文化传统之上,其标志是与寺庙有关的神圣空间和限制行为。
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