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引用次数: 0
摘要
陶瓷文本和图像是研究玛雅肖像学和铭文的重要工具。然而,这些叙事如何与其他媒体中的叙事协调一致,成为连贯的、特定于媒体的作品却很少被探索。本章提供了一个案例研究来解决互文性问题。它特别关注的是帝王兔花瓶(K1398)的图像和文字组成,以及在纳兰霍石碑22上发现的图像。纳兰霍王室委托制作这两件物品,这是一个有用的比较,因为它提供了船只和石碑之间的历史联系。利用这种偶然的同时期物品配对,我们将目光转向郭力力·陈察(688-726 ?公元),军事和青年仪式在每种媒介中呈现。然后,这些仪式与帕伦克大量的图像和文本记录进行了对话,以将涉及神灵B ' olon Okte ' K ' uh的青年仪式的泛玛雅意义及其神话基础置于背景中。通过这个例子,我们探讨了为什么陶瓷是在纪念碑中很少出现的某些类型的图像(例如神话叙事)的呈现的首选媒介,以及这种选择本身是如何有意义的。
Intertextuality in Classic Maya Ceramic Art and Writing
Ceramic texts and imagery have been critically important tools in the study of Maya iconography and epigraphy. However, how these narratives coordinate with those in other media as coherent, media-specific compositions has been little explored. This chapter presents a single case study to address issues of intertextuality. In particular, it focuses on the iconography and textual composition of the Regal Rabbit Vase (K1398) with the imagery found on Naranjo Stela 22. That the royal house of Naranjo commissioned both objects makes this a useful comparison, because it provides historical links between the vessel and the stela. Taking advantage of this fortuitous pairing of contemporaneous objects, we look to the visual rhetoric through which K’ahk Tiliw Chan Chahk’s (688–726? A.D.) military and youth rites were presented in each medium. Then, these rites are placed in conversation with the extensive iconographic and textual record at Palenque to contextualize the pan-Maya significance of youth rites involving the deity B’olon Okte’ K’uh and their mythological underpinnings. Through this example, we explore why ceramics were a preferred medium for the presentation of certain genres of imagery (e.g. mythological narratives) that are rarely presented in the monuments and how this choice is itself meaningful.