In this paper, we discuss the occurrence of lions, bears and leopards in south Levantine archaeological assemblages between the last glacial maximum (c. 25,000 years ago) and the Iron Age (c. 2500 years ago). We argue that the occurrence of these large carnivores constitutes a significant long-term cultural feature that begins with the first settled hunter-gatherer communities of the Natufian culture. Importantly, we show that carnivoran species representation in the archaeological record shifts through time, with leopards common during the Neolithic and lions and bears during the Bronze and Iron ages. These shifts, we suggest, are best understood as reflecting the interplay between costly signalling and symbolism as they interacted through processes of increasing socio-political complexity.

This analysis of the despoilation of monumental brasses and tombs in London during Edward vi’s reign is based on evidence provided by contemporary inventories of church goods and churchwardens’ accounts, supported by fieldwork and discoveries of recycled brasses during conservation. It reveals how the Reformation impacted the fortunes of the London marblers producing brasses, describes how plundered memorials were sold and provides evidence on their fate. Estimates, based on volumes of metal sold, create a potential range of 700–812 brasses lost from possibly forty-three London churches over 1548–53. After c 1550, marblers engraved 2mm thick hammered plate (cast from despoiled latten church goods, such as candlesticks and crucifixes) to sustain production when supplies of looted brasses diminished. The trade in plundered brasses ended after the accession of Edward’s Catholic half-sister, Mary, in August 1553.

This article inquires into the ideological circumstances behind Wang Mang's 王莽 seizure of power, to examine how he built legitimacy at every stage of his career, by establishing a political and symbolic continuum between the role of the minister and that of the sovereign, rather than suddenly wresting power from the Liu clan. His classical learning in general and his references to Zhougong 周公 in particular were fundamental to the success of the process, which took place in three important stages: first, the offering of a white pheasant to the court; second, the bestowal of “Nine Conferrals” 九錫, and third, the composition of “Wang Mang's declaration” 莽誥. However, although the Classics constituted common references for Wang Mang and the scholars supporting him, the Classics were also used by some opponents objecting to the concentration of power in the hands of Wang Mang.

This article introduces the biographical texts accompanying illustrations of Kongzi and several disciples on the wooden frame and cover of a mirror stand excavated in 2015 from the Haihunhou tomb near Nanchang. These texts are analyzed with reference to evolving portrayals of these figures in the Western Han, paying particular attention to parallels with two generically similar chapters in the Shi ji (Records of the Archivist). Of particular interest is the way the excavated disciple biographies share biographical elements with transmitted counterparts, but select different dialogues for each disciple, most of which are also found in the Lun yu (Analects). This suggests that the artists who created the mirror stand relied on a different source text from the compilers of the Shi ji chapter, perhaps on a pairing of visual and biographical information about the disciples called Kongzi dizi (Kongzi's disciples). The biographies also evince a heightened emphasis on the disciples and Kongzi's judgments about them, consistent with the Han view that the proper selection of ministers was a key aspect of the master's “Kingly Way.”