ABSTRACT

The materiality or intrinsic qualia of stone can account for the religious worship of extraordinary rock outcrops throughout the world. However, the differing agency of stony powers was largely the product of specific ideologies embedded in ontologically grounded semiotic registers. I support this argument through a comparison of the semiotic affordances of sculpted and unmodified stone in the ancient Andes and Angkorian Southeast Asia. I first interpret Khmer liṅgas and other religious carvings in relationship to the naturally occurring Svāyaṃbhuliṅga (self-manifested Śiva) that towered over the temple of Wat Phu, Laos. I then examine how the Inca incorporated stone wak’as into architectural complexes to subdue other-than-human powers. The final case study of revered rock outcrops and adobe temple architecture from the Jequetepeque Valley, Peru demonstrates that Moche ontologies of being, permanence, and transformation – as relates to animate boulders and mountains – differed significantly from both Inca and Angkorian semiotics of stone.

摘要

石头的物质性或内在品质可以解释世界各地对非凡岩石露头的宗教崇拜。然而，石质权力的不同机构在很大程度上是嵌入在以本体论为基础的符号学登记册中的特定意识形态的产物。我通过比较古代安第斯山脉和吴哥王朝东南亚雕刻和未经修饰的石头的符号学可供性来支持这一论点。我首先将高棉liṅgas和其他宗教雕刻与自然发生的Svāyaṃbhuliṅga（自显的 Śiva）相关联，后者耸立在老挝的 Wat Phu 寺庙之上。然后我研究了印加人是如何将石头wak'as纳入其中的进入建筑群以制服非人类的力量。秘鲁 Jequetepeque 山谷受人尊敬的岩石露头和土坯寺庙建筑的最后一个案例研究表明，莫切关于存在、持久和转变的本体论——与有生命的巨石和山脉有关——与印加和吴哥的石头符号学有很大不同。