【Keywords】Zongmiao system; ancestor worship; early China
【Abstract】The temple system is mainly derived from the worship of male ancestors. The burial of the Xinglongwa culture can be regarded as the germ of the zongmiao system, and the "female temple" of the Niuheliang ruins group in the late Hongshan culture can be regarded as the beginning of the early Chinese zongmiao architecture. Mojiaoshan Taicheng, Taosi Palace Castle (there may be independent Zongmiao buildings in the tomb of the small city in the middle of the Tao Temple), Lushan Ya and Shiya Palace City may be mixed with Zongmiao buildings, temple buildings and other palace buildings, whether there is a clear functional partition, it is impossible to judge only based on current archaeological materials. At the time of the second period of Erlitou, the Erlitou site of Miyagi City may be mainly zongmiao and temple architecture, but by the third period, the confrontation between the Western Dynasty and the Eastern Zongmiao temple has been relatively clear, reflecting the initial maturity of the early Chinese zongmiao system.
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The temple system is mainly derived from the worship of male ancestors
In the Chinese Shang Zhou oracle bone gold text, the "Zong" glyph is placed under the artificially constructed roof with the shape of an artificially refined tablet (stone lord, wooden lord) on which the gods or souls can rely, which means the "Zong Temple" as stated in the ancestral documents. Artificially constructed roofs are common, so the key to the Shang Zhou Zong temple lies in the god's main tablet that bears the soul, that is, the "Show" part in the lower part of the "Zong" glyph. Because the zongmiao mainly targets the soul qi of the deceased, which can be relied on poorly, the ancients thought that they would have to make the god's card to make the soul qi or divine qi, otherwise the sacrifice would be difficult to carry out effectively. Therefore, Kong Shuyun in the Book of Rites and Rites: "Establish the Lord, and make God follow him." "History of Boyi Lie": "King Wu Zaimu, the king of Wu, is called King Wen, and the eastern one is cut down." "The Book of Rites Zeng Zi asked: "Confucius said: 'The Son of Heaven patrols the hunt, moves the temple to the main line, and carries it in the Qi chariot, and his words will be honored.'" "Shang Shu Gan Oath": "Reward the ancestors with their lives, and kill the society with their lives." Kong Chuan said: "The Son of Heaven will carry out the ancestors who have moved the temple, and if they have merit, they will reward the ancestors before they are dedicated." These two examples can be regarded as "mobile Jongmyo Temple", that is, a Jongmyo Temple that has no fixed roof and can be moved at any time, but the core of the Jongmyo Temple, the God's Tablet, is there, so it does not hinder its fundamental nature as a Jongmyo Temple, and all kinds of related ceremonial activities can also be carried out according to it. The Collected Works 28099 is true: "Self-honored, show the first to enter the Shang", Tunnan 29: "Jia Shen Bu, order to show the first step", may involve a similar act of carrying the ancestral temple master in and out.
The ancient Egyptians made a tetragonal columnar repellent to symbolize the vertebrae of Osiris, the king of Pluto, near the vas deferens. The specific shape of the main tablet of the god of the temple in the early days of ancient China, some scholars speculate that there are also square pillar-like people, in order to facilitate the display of the four faces of the object of worship, there are similar to the above-mentioned ancient Egyptian four-square body-like treasures to ward off evil spirits. He Xiu zhuyun in the Spring and Autumn Ram Biography and the Second Year of Wen Gong: "The main shape is square, wearing the center up to four squares, the son of heaven is two inches long, and the princes are one foot long." "The tablets depicted in the ancestral halls of the ancestral halls of the late Chinese temples and the late temples are basically rectangular plates with a base underneath. The character for the oracle bone fat pen is more obviously the pictographic god lord placed on the base, and the "丅" shape "示" character is a simplification of its indication. In his early years, Mr. Guo Moruo examined the oracle bone "and (zu)" character: "Yes' and the pictogram of the actual oyster, so it can be omitted as ⊥; 'dagger' is an extension of the dagger character." The cover is like a dagger, so the dagger is used as a dagger. ...... The upside down of the ⊥,...... Knowing this, we can know how to say that the gods, the earth, and the ghosts of man are all called manifestations, and the original meaning of the revelation is the idol of the fertility god. ...... The ancestral sect is the place where this idol is enshrined. Mr. Guo Moruo said that paleographers mostly refuted it based on the "Yi" glyph, believing that the shape of the two pieces of animal meat under the "Yi" glyph of the oracle bone gold was similar to the shape of the "and" (zu) glyph of the oracle bone gold, and the "and" (zu) character should be the shape of the case trick, not the shape of the male external genitalia. However, the top surface of various types of cases found in the Shang Dynasty to the Warring States Qin and Han Dynasties is mostly rectangular, and the overall view is basically rectangular, rarely seeing one end or one side slightly pointed, but the oracle bone gold text "and" "Yi" characters are tired of the upper end of the slightly pointed, and the common case shape is not similar, but similar to the shape of the oyster. Mr. Yan Zhibin's "ShangJin Wen Ed." contains 31 cases of "zu (and)" glyphs, of which the upper end of 229 cases is very prominently sharp, and only 2 cases of the upper end is slightly rounded and blunt, but it is not a square shape. Mr. Cao Dingyun believes that the "and" of the oracle bone gold text "俎" and "宜" are all "ancestors" and "(ancestors)", of which the "俎" character is the jade knife that handles the meat sacrificed by animals plus the "ancestor" of "(and) ancestor", while the word "Yi" means that the "(and) ancestor" of the "ancestor" who will sacrifice meat to the "ancestor" or get it. In his early years, the Swedish sinologist Mr. Gao Benhan also thought that the Chinese character "zu" resembled a sexual instrument. Mr. Ling Chunsheng also believes that the ancient Chinese word "and" is the pictogram of the sexual organ. The types of tricks contained in Nie Chongyi's "New Dingsan Ritual Diagram" of the Song Dynasty, several types of tricks depicted by Huang Yizhou in the Qing Dynasty, and the subordinates of the Temple of Heaven depicted in the Qing Dynasty Yunlu's "Imperial Ritual Instrument Pattern", are all relatively regular rectangular shapes, and there is no slightly pointed end or side. It is not known whether the Shang Zhou "yi" sacrifice used to bear the sacrificial meat may be deliberately made with a slightly pointed end or a side, and the elephant oyster vessel. The shape of the Bronze Yi ware of the Shang Zhou Dynasty was accustomed to imitating the sacrifice of animals, and it was called "Fang Yi" or "Fang Yi". It is also possible if the vessel used to "properly" sacrifice meat is intended to be made into the shape of a vessel symbolizing ancestors (objects of worship). Because animal sacrifices are the objects of sacrifice, the temple houses are the places where sacrifices are held, and the ancestors of the oysters are the objects of sacrifice, the three are actually the three different things involved in the same worship activities. In mr. Zhang Yachu's posthumous works published in recent years, Mr. Zhang agreed with the saying that Guo Lao's oracle bone gold text "and" character image was used, and Qiyun said: "'Shuowen' 'Ancestor, Shimiao Also, from the show, and sound'. The word 'zu' was originally written as 'and', Guo Moruo thought that it was like the shape of an oyster, and it is said that in the materials excavated from archaeology, there have been stone ancestors and Tao ancestors, all of which are physical witnesses to the worship of genitals in the patriarchal era. Later, it evolved from the stone ancestor and tao ancestor, which symbolized the genitals, to the god lord tablet shape. In the shang and western zhou ancient text materials, the ancestral characters are generally not shown. From the Spring and Autumn Period onwards, ancestral characters are usually shown from the sign. ”
The ancient Egyptians made a quadrangle to symbolize the vertebrae of Osiris, the king of Pluto, near the vas deferens, and imagined the shape of the vagina and uterus of the goddess Isis to make a monster, and the two objects were matched to symbolize the fertility of men and women. As the most prominent representative of early political etiquette and culture in the Central Plains of China, the jade ceremonial system and jade ceremonial ware of the Erlitou Kingdom are very prominent, but the very important jade ceremonial vessels in its jade ceremonial category, such as jade, jade zhang, and jade knives with holes, have been "introduced" from other ancient theocratic kingdoms in the surrounding areas, and only the jade handle-shaped instruments that also occupy a very important position in the Erlitou jade ceremonial system are basically the "original" of the Erlitou people themselves. Moreover, among all the Erlitou jade ceremonial vessels excavated so far, the most exquisite is a jade handle-shaped vessel - 75YLVKM4:1. The jade handle shaped vessel created by Erlitou has not faded through the Shang Zhou Dynasty, and is an important and common burial item in the tombs of nobles in the Central Plains of China, and as for the meaning of such jade handle-shaped objects, scholars have understood a lot since ancient times. Mr. Liu Zhao once argued that the stone handle shaped instrument from the tomb of Hougang Yin in Anyang can be used as a stone lord, which has a certain reason. It may be that the shape of the jade handle is like a ware, so it can also be used as a jade lord (tablet) that the ancestral soul can rely on. Mr. Zhang Yachu thought that the oldest form of the oracle bone "Show" character was preserved in the Shang zhou clan inscription with strong pictographic characters, and mr. Zhang Yachu did not explain what the two forms were. Mr. Yan Zhibin's Shangjin Wenbian also contains 12 similar "示" glyphs. In recent years, a triangular wedge-shaped pottery plate has been found in the possible Zongmiao area in the eastern half of the tao temple, and Mr. He Yu believes that such ceramic plates are used to build ancestor worship symbols - ancestors, which has a certain truth. Not only may the entire monumental symbol that is eventually stacked resemble the shape of an oyster, but each triangular wedge-shaped clay plate used to build it is also a simple abstraction of Taozu. The shape of these ceramic plates is relatively similar to the original "Show" glyphs and so on hand-painted by Mr. Zhang Yachu, which is probably not accidental. At this point, it can be speculated that the "show" glyph of the Shang Zhou oracle bone gold script is imitated from the god tablets in the Zong Temple and temple, and the shape of these god main tablets was originally an abstract freehand of the shape of the oyster. In summary, it seems that it is impossible to categorically deny the original shape of the ancestral tablets in the ancient Chinese temple or the more abstract imitation of the shape of the oyster. "Shuwen" "Ancestor, the first temple also", there is a certain reason.
The older the ancestors, the more widespread their descendants are naturally distributed. When an early state was established, it often went back to the earliest ancestors that can be found in the memory of a group, and used as the ancestor gods that the ethnic groups worshiped in a larger time and space range. This vital idol of the ancestral gods naturally needed a specially constructed ceremonial building to be placed. This is probably one of the reasons for the birth of the Jongmyo system. The more complete zongmiao system generally appears at the same time as the state and civilization, or the zongmiao system is the core identity and connotation of the early chinese state and civilization.
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The layout and structure of the temples and temples in the early Chinese capital
- Comparison with the ancient Egyptian temples
The large houses of the Xinglongwa culture are generally buried with the bones of important people, and they live in a prominent position in the settlement (generally near the square in the center of the settlement), and the burial sites and the burials in the houses are also more special, which can be regarded as the "buds" of later Temple buildings.
Funerals are one of the earliest manifestations of human spiritual beliefs, and before the appearance of the Jongmyo Temple, worship activities for the form of the deceased may be carried out in the cemetery, and worship for the soul of the deceased may be held in the living residence. As a place separated from the living room to enshrine the ancestral soul qi, after the Jongmyo temple is independent, the activities of worshiping the soul of the deceased in the temple should be different from the activities of worshiping the body of the deceased in the cemetery: the activity of worshiping the soul of the Jongmyo temple may be more frequent and persistent for a long time, while the activity of worshiping the body of the deceased in the cemetery may be held frequently during the burial process and immediately after the burial, and the frequency will decrease later. From the Western Zhou Dynasty to the early Spring and Autumn Period, in the Central Plains of China, the worship activities held in the cemetery for the form of the deceased were rarely carried out after the burial, and the worship of the deceased in this period was mainly concentrated in the Zongmiao Temple, and the "ancient tomb sacrifice" of cai Yong of the Eastern Han Dynasty was clouded in the "Dictatorship", or mainly referred to this period. After the middle of the Spring and Autumn Period, the cemetery sacrifices resumed and gradually revived. Qin Shi Huang's mausoleum was built on the side of the tomb, and there were sacrifice activities specifically for a single tomb owner in the cemetery, followed by the tombs of the two Han Emperors, and the gradual rise of the "upper tomb ceremony", which may be that the status of the worship activities of the Zongmiao Temple has declined, and the importance of the worship activities of the cemetery for each tomb owner has risen again. Jongmyo sacrifices have gradually been stylized, mainly combined sacrifices, and mainly concentrated in festivals and some major ceremonial activities, while cemetery sacrifices have more personality.
The tomb temple (generally on the east side of the pyramid), the valley temple (near the side of the Nile Valley) and the Shinto temple (connecting the tomb temple and the valley temple) in the ancient Egyptian pyramid architectural complex are obviously available for the living to carry out various activities in it, so they are also the places where the living and the souls of the deceased meet, and the structure and arrangement of the various burial chambers inside the pyramid and under it are very hidden and should be dedicated to the souls of the deceased. Ancient Chinese catacombs and burial and burial pits are also buried underground, in a hidden state, should also be exclusively for the souls of the deceased to enjoy, and the tomb building should be similar to the ancient Egyptian above-ground tomb temple, valley temple and Shinto construction, but also for the living to hold various types of worship and funeral activities, so it is also the living and the deceased souls of the connection. So why do you want to lay out a special temple inside Miyagi? Peeping at the reason, probably because the ancestors are far apart from time to time and buried in it, and the capital city has migrated from time to time, the tomb building of the cemetery is mainly aimed at the ancestors buried in the cemetery, so there must be a different temple in the palace to achieve the goal of worshipping all the ancestors.
The ancestral deities of the Aboriginal Tribe of Africa, the Mbango tribe, are female, made of wood, almost the size of a human being, their eyes are made of copper, one side of the cheek is red, the other side is yellow, the neck wears a tiger tooth necklace, the toes are separated, it is said that it can nod and talk, and is very respected by the people. A large ancestral statue of a clan or tribe is placed in a specially built house, and when hunting or a major expedition is about to take place, people will come to this house to worship the ancestral idols, offer sacrifices, and then sing and dance in the hope of receiving blessings. Generation after generation has faithfully passed down these ancestral idols, and ancestral spirits are believed to be able to speak, walk, eat, and have all (or almost all) of the functions of a living person. The house where the statues of the ancestors are placed here is similar to the ancient Chinese Zongmiao, and the behavior before the major activities are similar to the ancient Chinese "confession temple".
Ancient Egyptian temples were mainly dedicated to the worship of various gods, and it is more noteworthy that whether it is the tomb temple attached to the pyramids in the Ancient Kingdom period or the tomb temple of the pharaohs concentrated in Thebes on the west bank of the Nile in the New Kingdom period, its worship object is not only the deceased tomb owner, there is also a group of gods that constitute a complete system. What is quite different from this is that in ancient China, whether it was the centralized layout of the zongmiao in the capital miyagi or the mausoleum building built in the cemetery, the objects of worship were basically the souls or shapes of the tomb owners, and there were few traces of worship of other gods. In ancient China, all the capital cities designed and built according to the Central Plains ritual system were placed separately from the Ming Temple, the Temple of Heaven, the Temple of Earth, the Temple of the Sun, the Temple of the Moon and the Altar of Sheji to enshrine and worship natural gods, and not to be mixed with the Zongmiao Temple and mausoleum. The reason for this may be related to the degree of theocratic belief.
Among the early civilizations in the world, the degree of theocratic belief in ancient Egypt was the highest, followed by the ancient West Asian civilization, and the specific situation in ancient China was different due to its relatively vast territory: the degree of theocratic belief in the Central Plains was relatively low, and the degree of theocratic belief in the surrounding areas (such as the northern and southern regions of ancient China) was relatively high. Specifically, the late theocratic belief in the Hongshan culture (mainly distributed in the southeastern to western Liaoning region of present-day Inner Mongolia) more than 5,000 years ago is close to that of the ancient Nile civilization, so the stone mounds, female temples, altars, altars, etc. in the Niuheliang ruins group not only bury and worship the remains and souls of ancestors, but also involve a complex system of non-ancestral gods. Some scholars speculate that it has a temple dedicated to the souls of ancestors and a temple dedicated to the sun gods, which can be seen as the result of the "marriage" between the early civilizations in the central plains of China that focused on ancestor worship and the theocratic civilizations in southwest China. According to the newly released data on the Qingguanshan Terrace in the northwest of Sanxingdui Shendu, the surface of the no. 1 large building foundation has scattered stone fragments and ivory, indicating that the foundation may be the base of the temple or zongmiao building at that time, and Mr. Du Jinpeng speculated that it reached the highest mass specification of the Shang Dynasty palace building, which shows its high rank.
The ancient Egyptians called various temples and tombs, which were translated by European and American archaeologists into two English words: hut and mansion, and if translated into Chinese words, they should be "shed" and "palace" respectively. At least since the Third Dynasty, the artificial buildings that served the gods and souls in ancient Egypt were mostly constructed of stone, and the scale was grand and magnificent, such as pyramids, tombs, tomb temples, temples and obelisks, etc., but the pure secular buildings of ancient Egypt were mostly built with sun-dried adobe, which was easily eroded and destroyed, and appeared to be very "small" in archaeological findings, with relatively few materials. It is worth noting that there is almost no vocabulary in ancient Egyptian hieroglyphs that specifically describe purely secular architecture. What is more noteworthy is that in the chinese late Shang oracle bone gold text, in addition to referring to the large range of "city" and "yi" and other words, the "Zong", "Palace", "Room", etc. that refer to specific architectural units also refer to the Zongmiao building, and only the word "bed" may sometimes refer to the residence of the Queen's Palace, but most of them refer to the "temple bed", that is, the bed of the ancestral king's temple, such as the "bed" in the inscription of the sleeping chamber excavated from tomb No. 1400 in the east area of the Yin Tomb. In the Western Zhou Jinwen, "Zong", "Palace", "Temple", etc. generally refer to zongmiao architecture, and the vocabulary of simple secular architecture is relatively poor, and the probability of occurrence is relatively low. This situation during the Shang and Zhou dynasties in China is more consistent with what was seen in the early and middle civilizations of ancient Egypt. Specific to Chinese archaeological materials, the very simple worship buildings of the middle and late Neolithic period can be regarded as the huts of the ancient Egyptians, and the magnificent temple buildings that appeared after the late Neolithic period are mansion.
In the early and mid-ancient Egypt and the Shang Zhou period of China, the vocabulary of pure secular architecture was relatively poor and rarely mentioned, which may be a memory of the pure theocratic period (often the earliest civilization and national stage) represented by the "divine capitals" such as the Niuheliang ruins of the late Hongshan culture. Niuheliang ruins are a very simple "divine capital" or "holy capital", and the rare secular settlements of more than tens of kilometers around it are relatively rare in the history of civilization around the world, which shows the importance of theocratic belief in the ancient country of Hongshan: its theocracy is the most valued and emphasized priority, and the worldly things are basically ignored. True devout religious believers value faith and worship of God the most, worship of God is the only reason for survival, and worldly things can be completely ignored. This state probably existed in most of the world's early civilizations and early states.
The basic layout of the ancient Chinese temple building unit is generally a carefully constructed gate at the entrance, across the door is a relatively wide open-air "court", the main building is on the central axis after the "court", and the "court" is arranged before and after the slaughter pavilion, the shrine and the god kitchen. The entire Zongmiao area can be divided into the front, middle and rear part: the front part is generally a more open ceremonial place, such as the site between the No. 4 and No. 2 Zongmiao building sites of the Erlitou Palace City Ruins, the site between the front hall and the main hall of the Qing Empire Taimiao Temple; the middle should be a relatively closed place for the storage of the main tablets of the gods, such as the base site of the Erlitou No. 2 Zongmiao Temple, the middle hall of the Qing Empire Taimiao Temple; the rear part is generally a more secluded place for the storage of the ancestral tablets of the ancestors, such as the base site of the Erli first 6 Zongmiao Temple, the apse of the Qing Empire Taimiao Temple, etc. (Figures 1 and 2). In ancient China, the construction of places of worship (including the Temple of Heaven, the Temple of Earth and the Altar of Sheji, etc.) is similar to the architectural layout of the aforementioned Zongmiao Temple.
Ancient Egyptians buried the remains of deceased relatives in simple earthen pits on the edge of the desert very early on, and later rose to Mastaba, that is, there is a rectangular artificial architectural marker above the tomb, which may be taken from the adobe houses inhabited by ancient Egyptians at that time. The Great Pyramid of Zosa in the Third Dynasty of Ancient Egypt was actually made up of several layers of mastaba stacked on top of each other, but after all, it has been uplifted, so the stepped great pyramid at this time may have the meaning of symbolizing the holy mountain rising above the original Yingshui. Further developed into the famous Great Pyramid of Giza, the steps disappeared and the pyramid looked smooth. The Sun Temple specially built by King Niuserre of the Fifth Dynasty, its basic facilities and layout are the same as the pyramid building combination, it is also the valley temple on the east side, the west side of the valley temple is connected to a section of shinto (causeway), and the west side of shinto connects the main body of the sun temple. What is more special is that the main building in the main body of the temple is the obelisk, so some European and American scholars speculate that the meaning of the obelisk and the pyramid may be the same, and there should be some truth.
Archaeologists have since 1985 cleared an early temple in Hierakonpolis, the holy site of the origin of ancient Egyptian civilization, which can be regarded as the originator of ancient Egyptian temples for thousands of years to come. The temple has a relatively large, oval-shaped open-air "court" with a long axis of more than 32 meters and a short axis of about 13 meters, surrounded by a fence wall of dirt-covered reeds. There is a huge artificial sandbag in the court, and in the eastern part of the court stands an Optimus Prime, which should have flags, totems, or hierakonpolis (probably similar to the pole sacrifices of the Chinese Qing people before entering the customs). The south side of the court is the temple itself, the north side of the court has a doorway, and on both sides of the doorway there are ancillary buildings such as the shrine, the divine kitchen, and the slaughtering pavilion, and the situation of sitting on the south side of the north and entering from the north is similar to the overall layout of the ancient Chinese altar.
The sun temple of Userkaf, the first king of the Fifth Dynasty of ancient Egypt, is relatively early, and its name is Nekhen-Re, which means "the land of the sun gods", which may also mean ancient Nekhen, which is the name of Hierakonpolis. The temple originally had no obelisk, but a pole that stood on a raised sandbag, similar to the ancestor of the aforementioned Hierakonpolis temple. Apparently, the Sun Temple of the Fifth Dynasty, from its name, form to orientation, links the earliest temple worship tradition in ancient Egypt with the worship of the heliopolitan sun god during the Old Kingdom period. In this regard, the temples and temples of early ancient Egypt and early China were all worshipped by natural gods and ancestral spirits in the early days, and the layout, construction and function of the two also had a certain degree of similarity.
According to the situation that the "Wang Mang Nine Temples" on the southern outskirts of The Western Han Dynasty Chang'an City set the most respected ancestral temple room in the middle of the southern end of the complex (Figure 3), it is speculated that the single room in the south of the "Female Temple" of the Niuheliang site is perhaps the soul of the highest ranking ancestor (or the Gansheng Emperor of the Warring States Qin and Han Dynasties), while in the seven connected units to the north, the unit located in the center and with the largest clay statue may be dedicated to the soul qi of the descendants "Taizu", and the remaining six units are dedicated to the souls of the six ancestors of equal difference. This situation may be regarded as the originator of the later "System of the Seven Temples of the Son of Heaven" (Figure 4). The Tianjiagou West Liangtou Cemetery, which is also the late Hongshan culture, is not of high rank, but it is also planned to bury seven generations, which seems to have the meaning of respecting seven generations.
Mr. Wang Zhenzhong believes that there should be religious worship centers or temples in the Dawenkou Cultural Center Settlement in Shandong Province, and many large pillar holes found in the central area of the Dawenkou Ruins mark the existence of large buildings, which have the function of a place of worship and government integration in the central settlement. Excavators of the Chengtoushan City Site in Lixian County, Hunan Province, deduced that the Site F87 of the Qujialing Culture I. Phase House Site in the city site was a "ceremonial" building, while Mr. Wang Zhenzhong believed that it may be a primitive temple, an indiscriminate visit to the Clan Temple, and that the 13 pillars of different sizes in the room may have originally hung wooden statues and other objects with clan ancestors or clan totems (Fig. 5). There's some truth to it. Tao Eagle was found in the northeast of miyagi Imperial Castle Terrace at the site of Shiya Castle, which may be the mixed area of the Shiya Miyagi Shrine and Temple; the "Female Temple" of the Niuheliang Ruins Group in the late Hongshan Culture also found relics such as clay sculptures of birds of prey claws, perhaps the worship of natural gods represented by birds of prey in early ancestor worship, or the animal gods as "assistants" to the ancestral gods. Mr. Zhao Ye speculated that the largest building site of the largest area in the northeast of The Great Mojiao Mountain in the northeast of liangzhu culture is the ancestral temple, and the base site of the small Mojiao Mountain and the turtle mountain in the western north-south column is the palace area (Figure 6), if it is really a column, then the layout of the Mojiao Mountain Taicheng Palace and the Zongmiao Temple is more consistent with the Erlitou Palace City, Yanshi Shangcheng Palace And Zhengzhou Shangcheng Palace in the Central Plains, and the construction of the Zongmiao Building Complex in the east is relatively consistent, and the ancestral temple area of Liangzhu Mojiao Mountain Taicheng speculated by Mr. Zhao Ye may not be a simple Zongmiao area , which should be a mixture of Jongmyo temple and temple architecture, the entire top of the Mojiao Mountain Terrace City building should be based on the temple and the Jongmyo Temple, and the Jongmyo Temple is not necessarily very prominent, the temples of various gods may be more eye-catching, as for the more pure secular palace architecture, it may only be mixed between the temple and the temple architecture, in a more subordinate position.
The site of the large rammed earth building of The Tao Temple I.FJT3 is located in the southeast of the early town (Figure 7). If the early town of Tao Temple can be basically identified as the Miyagi of Tao Temple, and the eastern half of this Miyagi City may be the location of the mixed area of the Temple of Tao Temple, then the I.FJT3 rammed earth foundation site located in the southeast may be the south gate of the Tao Temple Temple Area. Mr. Ho also believes that the large rammed earth foundation site of The Tao Temple I.FJT3 may contain a gate-type building. Judging from the archaeological discoveries of Miyagi Castle in the early capitals of Erlitou, Yanshi Shangcheng, Yin Ruins, etc., in the early miyagi, the chaoyu buildings were combined in the west and the zongmiao buildings were in the east, and each of them had an independently used south gate and did not enter and exit from the same gate. Yin Xu Oracle Bone Bu Ci "Ming Continuation" 730 cloud: "Wang Yu Nanmen Against Qiang", "Jia" 896 Yun: "Wang Yu Zongmen Against Qiang". Late texts also record that when major worship ceremonies were held, high-ranking nobles, including kings and monarchs of princely states, needed to personally go to the southern gate of the Zongmiao District to greet the animals, such as the Zhou Li Chunguan Xiao Zongbo: "Mao Liu Sacrifice, identify their names, and award them to the five senses, so that they can be worshipped together", Jia Gongyan Shuyun: "On the day of the sacrifice, before the temple gate, award the five facial features, so that they can be worshipped together, and help the king to lead him into the temple." Another example is the Zhou Li Tianguan Dazai: "And Na Heng, praise the king's cattle." "Zhou Li Qiu Guan Dasi Kou": "And Na Heng, the former king; the day of the sacrifice, so is it", Sun Yi let the "Justice" cloud: "In the morning of the gaixiang sacrifice, the prince greeted the animals and accepted them in the court, but it was a warning, to the gods and then killed, and gave the heng people." It is an animal, but a blessing, so it is commonly called a naheng. In fact, when it was accepted, it was not yet Hengye. "Etiquette: Ritual Instruments": "The king's relatives lead the animals." "Ming Tang Position": "The king's flesh greets the animals at the door." "Sacrifice Righteousness": "On the day of sacrifice, the king leads the animals, Mu Dajun, and the Qing Doctor follows the order." Both enter the temple gate, Li Yu stele", Zheng Xuan's note: "Sacrifice, called Zongmiao temple also", "Li Yu family also". The area around the southern gate of the eastern half of Miyagi Shrine District in the early days was supposed to be a very important place for ceremonial events. Take the south gate of the late Shang Yin Xu Zongmiao District as an example: from the archaeological excavations, about 100 meters south of the Base Site of the Ding Group, about 150 meters south of the Base Site of the Group C, and within the range of about 100 meters from east to west, there is indeed no building base site, let alone ash accumulation, but there is a local stampede surface, which may be a square dedicated to more participants to hold large-scale ceremonial activities, and its location and function are similar to the square in front of the main hall of the Great Dynasty, such as the large site in front of the Taihe Hall of the Qing Palace. Shi Wang has a front and back sleeping, and the ancestral temple dedicated to the ancestors also has its "front and back sleeping"; there is a ceremonial square in front of the main hall of the Shi Wang Qian Dynasty, and there is also a square in front of the front hall of the Zong Temple.
In summary, the Ancient Zong temple may have originated from many "hegong" with mixed functions, such as the "big house" F180 where important figures of the Xinglongwa culture were buried. After that, it may have experienced the stage of building a Jongmyo temple in the cemetery, such as the "Female Temple" surrounded by the tombs of the Late Hongshan Culture Niuheliang Ruins Group surrounded by stone tombs. By the middle period of the Tao Temple culture, there may be a middle Jongmyo Temple in its small town (including the ghost god function area of the cemetery), which is some distance between the palace area where the living people live and use, while the early Jongmyo temple building of the Tao Temple may be located close to the temple building and other early Tao Temple palace buildings. The Erlitou Site Phase II Palace May only have temples and temple buildings built next to each other, and no clear dynasty buildings have been found, and then further development has officially entered the stage of juxtaposition of the living palace and the temple of the soul of the dead seen in the third phase of Miyagi, and this stage is basically over until the warring states. As Mr. Tang Lan said: "The reason why the Zongmiao Temple is called 'Palace' is that it was transformed from the palace where the living people lived. Ancient people were superstitious and regarded the dead as the same as the living, the living had a 'palace', the dead also had a 'palace', the living had a 'bed', the dead also had a 'bed', the living had a 'dynasty', and the dead also had a 'dynasty', also known as a 'temple'. In short, the temple was built modeled on the whole set of houses where the living people lived. ”
Three
Discussion on the System of the Ancient Female Temple of Hongshan Mountain
Although the "Female Temple", the first site of the Niuheliang Ruins Group in the late Hongshan Culture more than 5,000 years ago, is still surrounded by many tombs, but its spatial location and connotation are relatively independent, and it has initially possessed the basic characteristics of ancient Chinese temple architecture. At the same time, or slightly before and after other archaeological cultures, no clear Jongmyo architecture has been found, and it is speculated that the independent Jongmyo architecture of this period has not yet appeared universally, and ancestor worship is not more prominent than many other natural gods worship. The object of worship of the Niuheliang Female Temple may not be a particularly simple distant ancestor, and the nature of its architecture is naturally different from the later pure Zongmiao Temple. Considering that on its north side there are large areas of three altars similar to the later temples of earth and the altar of Sheji, which are distributed in the shape of "pins", the temple may have regarded mother earth as the first grandmother and made her one of the objects of worship and worship.
Mr. Huang Dekuan thought that the old servant of the Ancestors of Chu might be a woman. Mr. Liu Xinfang believes that Chu Jian "Three Chu Xian" as a synonym for the ancestors of the Chu people, specifically referring to "old boy, Zhu Rong, cave muffle", of which "old boy" is the first grandmother of the Chu people. Mr. Guo Yongbing disagreed with the idea that the ancestors of the Chu people were women, but believed that the mother of the old servants may be the female ancestors worshipped by the Chu people. Considering the merchant Jian Di and the Zhou people's Jiang Yan, Mr. Liu Xinfang's interpretation of the Chu people's old children is more helpful for understanding the objects of worship at the Niuheliang ruins of the late Hongshan culture. The Old Book of Tang and Liturgical Chronicle IV says: "First, there is a Houtu Ancestral Hall on the Sui, and if it is tasted as a statue of a woman, then the statue of the god Liangshan in Hexi will be moved in the heavens, and it will be matched in the temple." It can be seen that until the Tang Dynasty, the worship of the earth mother goddess was still carried out according to the statue of a clay woman. Ancestor gods may initially be mixed with many gods and soul gods including many gods of heaven, earth, nature, and even the ancestor gods and nature gods are not easy to completely separate from each other, and perhaps the ancestor gods gradually became independent before and after the emergence of civilization, becoming another category relative to the natural god system of heaven and earth. From this, the author imagines that the emergence of the Independent Temple may be regarded as an important symbol of the emergence of Chinese civilization. Because special attention to ancestor worship is an important feature of Chinese civilization, but this feature is obviously not at the beginning, but there is a process of gradual emergence. In any case, the Niuheliang ruins of the Goddess Temple should be regarded as the originator of the ancient Chinese Zongmiao Temple.
At the northern end of the central axis of the Niuheliang Ruins Group, a mountain platform with a total area of about 40,000 square meters between the Female Temple and the Upper Temple, consists of three square platforms distributed in the shape of "Pin", and its northern orientation and square construction link it to the setting of the square mound on the northern outskirts of the late capital. If further subdivided, the square platform alone in the north may be equivalent to the altar of the later northern suburb of the capital, and among the two parallel square platforms in the south, the western one may be equivalent to the altar of the later capital city, and the eastern one may be equivalent to the altar of the later capital city. The so-called "upper temple" relics on the north side of the mountain may belong to the housing buildings attached to the altar worship place, just as the late Temple of Heaven, the Temple of Earth and the Altar of Sheji are certainly open-air non-house buildings, but they must have roofed and walled houses that can be used for ceremonies or storage of gods and artifacts.
The female temple on the south side of the mountain has unearthed clay statues of figures with female characteristics that are three times, two times larger and more large than the real people, of which the statues that are three times larger than the real people are in the middle of the main room, and the rest of the portraits are arranged on both sides. Regarding the object of worship symbolized by these clay statues, there has been a lot of discussion in the former academic circles, but no very consistent conclusion has been reached. Some scholars believe that these clay statue goddesses may be land gods, and some think that they symbolize ancestral gods, all of which have their own reasons. We think that the goddess worshipped in the Niuheliang Female Temple may be similar to the JianDi of the Yin people and the Jiang Concubine of the Zhou people, but the specific ceremonial status is significantly higher than that of the JianDi and Jiang Yuan, which may symbolize the birth mother of the first male ancestor (similar to the Shang ZhiQi or Zhou Hou Ji) preserved in the memory of the Hongshan people, who is both an ancestor god and a goddess of the earth mother. The Hongshan culture, which is arranged in which the temples of the ancestors of the mother and daughter of the earth are placed next to each other, can be regarded as the origin of the later use of the queen or empress soul to eat the fangqiudi god in the northern suburbs of the capital. The "biological father" of this male ancestor may be the "Emperor of Feelings", which is probably a type of god without a specific image, so it can only be symbolized by a huge pottery tower-shaped vessel, and enshrined and worshiped in the south single room where the south side of the female temple is alone. The large building in the northern part of the temple, in addition to the above-mentioned main room dedicated to the goddess, there are still six rooms, and it is not excluded that one of the rooms is designed to enshrine the first male ancestor in memory. From the perspective of ceremonial rank, the first place of Niuheliang is second only to the thirteenth place of the sacrifice of the heavens.
If the Xinglongwa cultural burial is regarded as the germ of the Zongmiao system, the "female temple" of the Niuheliang ruins group in the late Hongshan culture can be regarded as the beginning of the early Chinese Zongmiao system. The goddess temple is not only closely connected to the altar dedicated to the gods and goddesses, but also has the color of a natural god in its own worship object, which may be the last matrilineal ancestor in the memory of the Hongshan people, which is naturally the mother of the first patrilineal ancestor in the memory of the Hongshan people, and is regarded as the symbol of the mother of the earth mother. Later Liangzhu, Tao Temple, Lushan Pass and Shi'an in the early capitals, may be temple buildings mixed with Jongmyo architecture and more pure secular palace buildings, there is no obvious functional distinction, and the various types of temples may be more prominent, Zongmiao architecture may not be prominent, and more pure secular architecture may be basically in a vassal state. This situation may continue until the time of the second phase of the Erlitou site, indicating that the ancestor worship in early China was closely related to the worship of natural gods such as the gods of heaven and earth, and that some of these important non-ancestral gods remained prominent for a long time. However, by the time of miyagi castle in the third phase of the Nilitou site, the relatively pure secular imperial bedtime buildings of a prominent scale finally stood out in the western part of Miyagi and confronted the Jongmyo complex in the eastern part of Miyagi Castle, while all kinds of non-ancestral shrine buildings were basically withdrawn from the spiritual belief building area in the eastern miyagi castle - this is a relatively important change.
The original article, "On Some Problems of the Early Chinese Temple System Reflected in Archaeological Discoveries", was published in The Spring and Autumn of Cultural Relics, No. 6, 2021, and the annotations are omitted here. Author: Hu Stationer, School of History, Beijing Normal University.