More and more archaeological discoveries are constantly refreshing our understanding of ancient civilizations. Since 2001, the Ministry of Science and Technology has launched the "Tenth Five-Year" scientific and technological research project "Chinese Civilization Exploration Project", and has made many important achievements by the completion of the project in 2016. Marked by the emergence of the ancient city of Taosi in the Central Plains, the ancient city of Liangzhu in the lower reaches of the Yangtze River, and the ancient city of Shijiahe in the middle reaches of the Yangtze River, the development of prehistoric societies in many areas has generally reached a considerable height, and it is believed that it has entered the stage of ancient civilization before the dynasty [1], that is, the early civilization society. The so-called civilization is a generalization of the development of society to a higher stage, and is marked by the establishment of a more mature social order. Archaeological findings show that the relevant cultures already have important signs related to the ability to effectively mobilize a large number of manpower and material resources required for the construction of grand projects, clear hierarchical differentiation, and the formation of a certain high degree of social order.
However, the forms of civilization expressed by these cultures are not completely similar, and there are still many differences. What exactly causes these cultural and civilizational differences to arise cannot but be considered to be an important issue that archaeologists should pay attention to. Therefore, this article would like to make some preliminary discussions on this issue for the consideration of academic peers.
First, the understanding of the path of early civilization
A large number of archaeological excavations have revealed the diversity of Chinese Neolithic archaeological cultures, about 5,000 years ago to the eve of the early state form, from north to south, hongshan, Yangshao, Dawenkou, Qujialing, Liangzhu and other important archaeological cultures, respectively, produced some cultural relics that are considered related to social complexity and early civilization, such as altars, temples, tombs, hall buildings, large settlements or city sites.
Why are these remnants considered to be related to early civilizations? Mainly because of its rich connotation and relatively large scale, some can even be said to be very large. The construction of many projects requires a large amount of labor and social resources to be successful, and the participation of a small number of people is difficult to complete, and it cannot be undertaken by a family, a family, or even a limited number of tribes. Therefore, it should be under the condition that it has a wide range of social mobilization capabilities, an effective social coordination organization, and can mobilize a large number of manpower and material resources, that can design, construct and construct these landmark buildings. The background in which multifaceted resources can be invoked should actually be that the social structure and organization of these cultures have transcended the primitive tribal form and reached the level of civilization of tribal alliances or early states.
Comparatively speaking, the Hongshan culture, which is distributed in western Liaoning and southeastern Inner Mongolia, is representative of its civilizational achievements with huge altars, female temples, and stone mounds[2]; almost encompasses the Yangshao culture of the Loess Plateau, with large hall-style buildings, large sites, and large ring moat settlements of more than 240,000 square meters, large cemeteries, and large tombs showing its degree of civilization[3]; the Dawenkou culture distributed in the Haidai area has found large tombs with city sites and abundant burial products[4] The Qujialing culture centered on the Jianghan Plain is characterized by city site buildings of varying scales, large tombs and rich funerary products[5]; the Liangzhu culture, which is distributed in the Qiantang River and Taihu Lake basins as the center area, is a city site, altar and high-grade cemetery with an area of more than 3 million square meters, and large water conservancy projects such as dams and dams [6], which have become a symbol of the high development of civilization.
If we sort out these cultural characteristics, we can notice that their civilization factors have their own advantages and distinctive characteristics. Although the era of various types of cultures is roughly the same or slightly earlier, the characteristics of culture are obviously different. Therefore, the views of the fauna type and heavy petaled flowers put forward by the predecessors of the academic community [7] are an objective summary of the civilization characteristics of these archaeological cultures. On the basis of observing the differences in material and cultural characteristics, paying attention to the social governance characteristics of these cultures, the superstructure such as ideological and conceptual systems, etc., has gradually become a new direction for academic thinking. These cultural types, which are at the corresponding stage of development but have different characteristics of civilization, may represent different models of civilization development and also show different paths of civilization evolution.
"In the evolution of ancient Chinese civilization, from 5500 to 4500 years ago, whether it is the Hongshan culture in the north, the Liangzhu culture in the southeast, or the Yangshao culture in the Central Plains, they have all developed to the stage of the 'ancient country' mentioned by Mr. Su Bingqi, but the paths they take and the forms of expression are not the same. If we say that they all belong to the 'ancient country', then the ancient country of Hongshan culture is a theocratic state with the theocracy as the mainstay, the ancient country of Liangzhu culture is a theocratic state with theocracy as the combination of theocracy, military power and royal power, and the ancient country of Yangshao culture is a royal state that combines military power and royal power. [8] This is Mr. Li Boqian's creative understanding, deconstructing the characteristic differences in archaeological culture into two modes of civilization evolution, advocating theocracy and advocating military power-kingship.
The jiaojia site range, purple is a circular trench
Distribution map of housing sites in the late residential period in the northern district
Map of the distribution of large tombs in the southern district
Large tomb M152
South District Pottery Sacrifice Pit
Large tomb M91 with burial jade
Jade objects buried in tomb M5 (6 pieces)
Jade
M152 unearthed jade
(The above color picture is a relic of the Jiaojia ruins)
At the beginning of Mr. Li's proposal of the two civilization models, under the condition that there was "no clear understanding" of the Dawenkou civilization model, he carefully analyzed the archaeological data of the Dawenkou culture, and after seeing the excavation data of the Jiaojia site in Jinan, he was convinced that the civilization model of the Dawenkou culture was also "a model of advocating military power and royal power"[9], that is, it was classified with the Yangshao culture.
The new discovery of the Jiaojia site provides a real picture of the evolution of dawenkou culture and society, with a large settlement center of about one million square meters built with city walls and ring trenches, large, medium and small tombs with large, medium and small grades, with the number of burials, the grade gap is obvious, and the hierarchical relationship of society is clear. These characteristics are indeed obviously different from the theocratic societies of the Hongshan culture and the Liangzhu culture with religious facilities such as temples and altars as the core, and the differences with the Yangshao culture are actually relatively large, but they are similar to the discovery of the Ruins of qujialing Cultural City in Shayang County, Hubei Province. Important relics such as city walls, artificial water systems, large buildings, and sacrificial relics have also been excavated at the Chenghe city site, indicating that it is the regional central settlement of the Qujialing culture in the western Han River. The classification of large, medium and small tombs in the Wangjiayuan cemetery in the north of the city is more obvious, the area of large tombs is more than 10 square meters or slightly smaller, and there are more than 60 pieces of burial products, pottery is mainly made of fine polished black pottery, and some are also buried with exquisite jade and stone, ivory, lacquerware, and pig mandibles[10].
In contrast, it can be deeply felt that the civilizational characteristics of the latter two cultures have a higher degree of similarity. In the large tombs showing the rank, there are wooden burial tools in different forms, and there are dozens of characteristic pottery with burial items, as well as jade, lacquerware, ivory, or white pottery, faience pottery, etc. that belong to precious luxuries, and all have jade burials that symbolize military command, reflecting the respect for military power holders and armed forces. This clearly shows that the civilization evolution of the Dawenkou culture and the Qujialing culture reflects the "model of advocating military power and royal power."
If we take this as a criterion and look back at the basic characteristics of Yangshao culture, we can notice that its respect for military authority is not obvious. The largest tomb of the middle period of the Miaodigou culture, M27, found at the Site of Lingbao West Slope, is a rectangular vertical pit tomb with a two-story platform of raw soil, with a length of 5 meters, a width of 3.4 meters, and an area of 17 square meters. Tombs of this scale have only buried 9 pieces of pottery such as large-mouth jars, grates, kettle stoves, pots, bowls, cups, etc. in the foot pit, and there is no one that can be regarded as a rare luxury or a relic that embodies the possession of wealth. Compared with the rich burial items excavated from the Chenghe and Jiaojia tombs, the Xipo tombs are inevitably dwarfed. In terms of tomb specifications, it is comparable or even larger than the tombs of Chenghe Qujialing culture and Jiaojia Dawenkou culture, but it is clear at a glance with the number of burial items and the quality of the burials. At the same time, it is also rare to see jade axes and axes that represent military authority. If the tombs of the Dawenkou and Qujialing cultures are mostly seen with axe and chrysanthemum cultural relics, and the military facilities of the city site belong to the "military power-royal power model" and the positioning is credible, then the Attribution of Yangshao culture to the same model cannot but make people suspicious.
Most of the 22 tombs excavated at the Xipo site in 2005[12] seem to be distributed in rows, which can be divided into three categories, large, medium, and small, and there is obviously a difference in rank. The large tombs are 3.05 to 3.95 meters long and 2.25 to 3.6 meters wide, both smaller than the M27 in 2006, while close to M29 but similar in shape, the burial chamber also has a two-story platform and a foot pit, and the number and type of burial items are similar. The burial chambers of the M27 and M29 tombs are found with wooden covers and filled with grass and mud, which is more revered, so its level is comparable to or slightly higher than that of 2005. These large tombs excavated before and after are rare or do not see valuable luxury burials, and the jade and jade related to military power are also relatively rare, only from the 2005 tombs M8 and M11. The former is a male tomb aged about 30 to 35 years old, with 1 burial jade, and the latter is a tomb for children aged about 4 years. However, the axe is not found in the largest tombs M27 and M29, which shows that military power is not the most prominent symbol. Therefore, the higher status in Yangshao culture may be people with social governance and management capabilities, rather than just warriors with martial courage, and there is no sign of representing religious legal objects. These figures should be able to obtain the dignity of high-standard tombs, and they should be able to create well-being for the community, withstand disasters, and manage society well. Therefore, there are obvious differences between the evolution path and mode of Yangshao culture and Dawenkou and so on. Instead of revering martial courage and wealth, nor worshipping gods and spiritual objects, it should be admired as contributors to social governance, and it is more appropriate to form the power center of the ethnic group and the core of social ethics, and regard it as a "royal-military model" or path.
The characteristics of this civilization path are mainly manifested in paying attention to social governance and public affairs, and respecting the status of the sage of the Holy King, rather than pursuing wealth possession and luxury enjoyment. The ring trench with an area of more than 240,000 square meters in the center of the Yangguanzhai site, and the thousands of tombs found on the east side without breaking the superimposed relationship, are the signs of the maturity and order of social management at that time. The super-large hall-style buildings of the Lingbao West Slope, Binxian Shuibei, and Qin'an Dadiwan are a reflection of their concern for public affairs. After his death, the Holy King, who managed the national society, enjoyed a large-scale and more elaborate tomb to show his status and respect, but the burial items were a small number of simple daily utensils and exquisite luxuries that rarely consumed resources, reflecting the ideological concepts and social customs of advocating simplicity and simplicity, and thus becoming "a significant feature of the social complexity process in the middle of Yangshao culture" [14].
Therefore, the path of early Chinese civilization should be in addition to the two proposed by Mr. Li, plus the "kingship-military model" and be three. But the three are not unrelated, and in fact have an inseparable correlation. The so-called ancient theocratic kingdoms such as Hongshan and Liangzhu are actually a combination of theocracy, military power, and royal power and are dominated by theocracy[15], and the ancient kingdoms of the "military power-kingship" model of Dawenkou and Qujialing also have the core of theocratic power, there are sacrifice pits next to the Dawenkou tomb at the Jiaojia site, and there are also sacrifice activity areas in the south of the large courtyard of the Chenghe ruins of Qujialing. The yangshao-military path of the ancient kingdom of Yangshao also had a certain degree of theocracy attributes, and the hall-like large buildings of sites such as Dadiwan were considered to have the function of sacrificing and holding religious ceremonies.[16] In fact, the relatively mature early civilization system must have three basic elements of strengthening the royal power of social governance, the military power to maintain social security, and the religious theocracy to maintain social ideology. What kind of dominant factors do you focus on? However, due to various conditions, it affects the choice of civilization path.
Second, the reasons for the difference in the path of civilization
The path of the development of early civilizations is not a single form, but has the characteristics of diversity, that is, in what form civilization evolves, and there are actual possibilities and opportunities for choice. But why are there such and such different options? However, it is affected by many factors. However, the most important influence or constraint must be related to the natural environment in which various cultures live and their specific living conditions. Any culture and civilization is created by human beings, but the derivation of human beings, like all living things in the world, is subject to the constraints of the environment. Although it cannot be deduced as "environmental determinism" [18], it is impossible to deny the existence of human-earth relations and the limitations of the advantages and disadvantages of environmental conditions. In particular, in ancient societies with low social productivity, a certain type of geographical environment has a decisive constraint on the material production activities of the human society in which it grows, and then affects the type of human civilization and its development process, which belongs to the Marxist exposition on the geographical environment [19].
From the perspective of the economic type of early culture in China, rice farming originated in southern China, and the cultivation of dry-land grains is in the northern region rather than the other way around, indicating what kind of natural environmental conditions human beings are in, and will create corresponding characteristic economic forms and cultural and civilization types. "Oranges born in Huainan are oranges, and those born in Huaibei are oranges", which is a classic expression about the environmental constraints on plant growth. "Huma according to the north wind, yue bird nest south branch", about the animal's dependence on the environment and attachment. Whether it is the old saying that "one side feeds the other", or the recent new theory that "civilization does not go up the mountain"[20], it reveals the adaptability of human beings to the environment in which they live, and also conforms to the ideological concept of the "survival of the fittest" law of evolutionary theory. Even different agricultural practices "may mean different ways of social functioning"[21]. Therefore, the formation of the paths of different civilizations must be affected by the natural environment in which different cultures live, rather than happening for no reason.
If you look at it from the topographic map, you can clearly see that the natural terrain of China is clearly divided into three steps (Figure 1). The several archaeological cultures mentioned above are mainly distributed in the yellow second and green third ladder areas, and the brown first ladder alpine area has no traces left by the early ancestors. Among them, the civilization represented by archaeological cultures such as Hongshan, Dawenkou, Qujialing and Liangzhu is generally in the middle zone of the third ladder from north to south, that is, the area with more superior conditions in this area. Only the Yangshao culture is in the middle of the eastern part of the second ladder, and it is also an area with relatively better natural conditions and close proximity to the first few types of cultures.
The terrain of the third ladder is dominated by plains, the rest are low hilly areas, most of the altitude is below 500 meters, the plain area is more than 10 meters or tens of meters, facing the sea is susceptible to the influence of the warm and humid air flow of the Pacific Ocean, abundant rainfall, abundant water sources, and belongs to the area with the best natural conditions. It is suitable for plant growth and animal survival, and it is also a relatively simple and easy living environment for human beings to obtain living resources. The terrain of the second ladder is mainly based on plateaus, between basins and river valley plains, with an average altitude of 1000 meters, and the river valley basin is about 500 meters, facing the inland for the continental monsoon climate impact zone, with less rain and uneven distribution, compared with the natural environment of the third ladder area is generally worse. The survival and growth of animals and plants will be affected to varying degrees, and the conditions for human beings to obtain living resources are more difficult, and they need to work hard to find food and clothing, and the living conditions are obviously more difficult.
Figure 1 Schematic map of China's natural topographic features and distribution of ancient cultures dating back about 5,000 years
[According to the National Administration of Surveying, Mapping and Geoinformation supervision of China's topographic map modification, the original map review number: GS (2016) No. 1609]
The Liangzhu culture and Qujialing culture, which are located in the south of the third ladder, belong to the economic form of rice agriculture, the former supplemented by fishing and gathering, and the latter supplemented by fishing, hunting and gathering, which are mainly focused due to small environmental differences.[22] The economic form of the Dawenkou culture in the middle position is dryland agriculture based on millet cultivation, supplemented by fishing, hunting, gathering, and animal husbandry. The Hongshan culture in the far north is also an economic form based on millet dry-land agriculture, supplemented by fishing and hunting [24]. On the basis of agricultural economy, these types of cultures each have more abundant natural resources and better living conditions available, and there is no pressure on individual families, families and ethnic societies to make a living. Therefore, these cultures may have more surplus artificial and available natural resources, and also provide conditions for a more detailed social division of labor, allowing more people to engage in handicraft activities other than livelihood, and to produce other products and even luxury goods other than the necessities of life to meet the needs of different levels of people and different types of social life. Products such as scarce and sophisticated utensils, as well as jade that are not easily obtained and time-consuming and labor-intensive, are found in these types of civilizations.
In contrast, the jade artifacts of the Hongshan culture and the Liangzhu culture are more prominent, and the utensils are mainly ritual artifacts for religious sacrifice activities, as well as the ornaments worn by shamans and priests to hold sacrifice ceremonies, showing a particularly prominent theocratic status. In order to express their reverence for the gods, they can spare no expense to make a large number of exquisitely shaped and large jade objects as ceremonial sacrifices, and build grand temples and altars and other ceremonial shrines to show their piety. It also provides a guarantee for the wizards to be at ease with the gods, so that the craftsmen can master the jade without having to be troubled by the needs of food and clothing. This is obviously due to the superior natural environment, easy access to sufficient food and other resources, and the guarantee of the normal life of social groups.
The physical geographical conditions of the Dawenkou and Qujialing cultures are similar to those of the former two, but the slight difference is that in the low hilly areas, the access to living resources is relatively lacking. Coupled with the fact that they are in the middle of multiple cultures, the living space may be subject to certain restrictions, out of the need to maintain living resources and expand the living space, paying attention to force and advocating military power has obviously become a necessary choice. In large tombs with abundant burials, weapons such as jade and stone can often be seen, and important settlements are generally built with city walls, which is obviously a respect for military leaders and military defense considerations. Each also has some more valuable jade found, but the number is significantly smaller, except for a small number of axes, the rest are rings, pipe ornaments, and the jade of religious attributes is relatively rare, which can be known that the divine sacrifice must be in a secondary position.
Yangshao culture, which is in the second ladder, is an economic form of dryland agriculture that relies on millet cultivation, supplemented by family livestock breeding, limited fishing and hunting activities as a supplement to living resources, and the natural resources available are relatively limited. Primitive agricultural production requires more labor to have a corresponding harvest, the relatively arid climatic conditions can not ensure the stability of the grain harvest, the aquaculture industry is directly affected by crop abundance, and the supplementary conditions for fishing and hunting are also more limited. Individual families, families and ethnic societies in this environment will face greater pressure to survive, and it is impossible to have a surplus labor force to engage in luxury production other than the necessities of life. Therefore, the pursuit of moral ethics and aesthetic values in this path of civilization must be the maintenance of ethnic interests and the expression of respect for those who contribute to social governance, rather than the worship of wealth. Therefore, what stands out is the lofty status of the royal power, while the military power and theocracy are secondary. The main form of its representation of social hierarchy and identity is not the occupation of precious objects such as jade and many utensils, but is manifested in larger tombs of a ceremonial nature.
Third, the view of the history of civilization caused by differences in the paths of civilization
The conceptual system of social governance of different civilization paths will have very different differences, which can be roughly summarized as: theocratic civilization is to believe in the gods; the military civilization is to worship force; and the royal civilization is to fulfill personnel affairs.
Advocating the civilization of theocracy, the upper echelons of society lead the people to serve the gods, guide the people to worship the gods, sacrifice and maintain the loftiness and majesty of sacrifice is the most important social behavior, and the limited social surplus labor value and resources are spent on the grand altars, temple buildings, exquisite jade and other ceremonial facilities, sacrifices (legal instruments) and clothing. This is a form of social operation that relies on and superstitious gods, rather than relying on governance ability to control social affairs, and the prospects for sustainable development are actually not optimistic. As Mr. Li Boqian put it, this model of civilization is "to achieve leadership by offering sacrifices to God, talking to God, and upholding God's will and personal imagination." Because "the shamans with theocracy unscrupulously squander a large amount of social wealth on the construction and activities of unproductive religious sacrifice facilities, they hollow out the basis for the normal operation and sustainable development of the social organism, and deprive society of the impetus for further development" [25].
For the Liangzhu culture, which has more sufficient archaeological excavation data, its characteristics show that "theocracy should take precedence over secular power." The large number of altars of different levels and the use of jade ceremonial vessels show that the ancestors of Liangzhu had become obsessed with the worship of the gods. This excessive dependence on the worship of the gods once made the Fang state centered on the Liangzhu ruins group have a strong cohesive force and combat effectiveness, but the long-term blind dependence also led to the rigidity and pedantry of the ruling class, who became increasingly intoxicated with the ethereal world of the gods, while ignoring the harmony and stability of the real world and the creativity of the material world, and finally led to the continuous decline of the ability to regulate and control the production industry" [26]. Therefore, when they encounter social fluctuations or face natural disasters, they lack the ability to cope with and resist disasters, and they cannot escape the fatal blows[27], which leads to the decline or demise of civilization.
Therefore, after the Liangzhu culture, the Culture of Guangfulin and Haochuan, no other buildings such as altars and and large-scale water conservancy projects were found. After the Hongshan culture, the xiaoheyan culture, and the later Xiajiadian lower culture, have never seen the construction of altars, temples, tombs and other grand sacrificial facilities. Of course, no higher-level civilization centers have been further developed.
Although the civilization system that pays attention to the path of military power also requires royal power and theocracy functions for social governance, the basic concept of unified governance and more social resources will be inclined to military defense. In the middle and late period of the Dawenkou culture, defensive city sites began to appear, and large tombs with rich burials were often seen representing military power. Since then, there are more sites of shandong Longshan culture, and more than 20 are known to exist,[28] which belong to many types of Shandong Longshan culture, such as Chengziya, Yaowangcheng, and Yinjiacheng. The newly discovered site of Ximengzhuang in Tengzhou, Shandong, is a small settlement in the early days of Longshan with square and circular walls successively built successively, with an area of 2,200 and 1,100 square meters respectively. Its form and living and production functions are incomplete, agriculture and livestock breeding activities are very weak, but there are facilities such as large-scale public storage areas that are rare in general settlements, which have distinct military and defensive characteristics, and it is judged that it may be a military stronghold [29]. Such settlements are found only in the Haidai area, which also confirms the characteristics of the emphasis on military force.
In this area, some of the core city sites are mostly 100,000 to 300,000 square meters in size, and so far there is no central city site that overrides different types or higher levels of civilization, showing an independent pattern without subordination, reflecting the poor mechanism of social integration and management, which is not conducive to the promotion and sustainable development of civilization itself, and when it is related to its advocating of military power, it will also lead to the consumption of social resources to a certain extent.
Civilization that highlights the path of royal power "is unlikely to cause a great waste of social wealth, thus ensuring the normal operation of society and the possibility of sustainable development." ...... Although there is also reverence for the natural gods, there are also sacrifices, but the main thing is to worship the ancestors, and to seek protection and good strategies for the world through the sacrifice of the ancestors." Rulers "are closer to civil society and are thus able to propose measures that are more in line with the needs of the people and society, in response to the requirements of social development"[30], inheriting and carrying forward the useful experience of social management. This kind of civilization system characterized by secular society should be represented by Yangshao culture, and the Tao Temple culture developed on this basis, as well as the Zhulongshan culture in the Central Plains represented by the ruins of Dengwang Chenggang in Henan, create large-scale city sites, palaces, warehouses, cemeteries and other facilities, reflecting social life, public affairs and other related buildings and relics. Even in the large tombs of the Tao temple culture, the burial items unearthed are only a small number of painted pottery and jade to show the special status of the king.
The civilization with the royal power path as the main body, which can also be called the Civilization of the Central Plains, expresses the values of emphasizing reality, seeking practical results, and respecting practical work, and the revered king must have outstanding ability to govern the world, be good at condensing various social energies, have the ability to integrate social resources and lead the clans to resist natural and man-made disasters or risks, and are sages who have made specific contributions or governance achievements to the tribe or nation, not just the spokesmen for upholding the will of the gods. The investigation of the ancient city of Taosi from its geographical outlook and scale, and the height of civilization reflected in the palace, the tomb, the storage area and the viewing facilities, etc., may be related to the Yao Shun Duyi recorded in the historical books, which is a relatively common understanding in the academic community.[31] Yao Shun was also praised in the history books as the Holy King of the Zen Dynasty, and was revered as the Highly Respected Saint Ming Monarch. The Book of Shang and the Book of History and the Five Emperors praised Emperor Yao's ability to govern the country: "His benevolence is like heaven, and his knowledge is like god,...... Be able to tame virtue and be pro-Nine Tribes. When the nine tribes are harmonious, they will rule the people. The people are clear and the nations are united. The talent and virtue of Emperor Shun were also praised, "So Shun and even Yu Wenzu plotted against the Four Peaks, opened the Four Gates, and mingtong four eyes and ears, and ordered the Twelve Pastorals to discuss Emperor Virtue, to practice Virtue, and to go far away from the people, then the barbarians obeyed." Obviously, they are all revered for their outstanding virtues.
Of course, there is also Dayu, who later succeeded to the throne, and even more in the experience of flood control projects related to the death and life of all people, he tested his comprehensive management ability of organization and coordination, overall observation, and specific implementation. The Xia Benji says that Yu Zhishui "was a tired and anxious mind, living outside for thirteen years, and did not dare to enter the house." Thin clothing and food, filial piety to the ghosts and gods. Humble palace room, to the expense of the ditch. "In recognition of his outstanding contribution and selfless dedication to the nation. As the "Han Feizi Wuyin" said: "The king of Yao is also the king of the world, Maozi is not angry, the rafters are not cut, the food of the rice, the soup of the quinoa, the winter quail, the summer geyi, although the service of the prison gate, does not lose this." The king of Yu, The King of Heaven, is also the first to be the first in the people, and has no umbilicus, and does not have hair on his shins, although the labor of his subjects is not bitter. ”
The style of these holy kings revealed in the relevant literature corresponds to the views and values of the civilization and social development of the royal path such as the Yangshao culture, the Tao Temple culture, and the Central Plains Longshan culture, which are successively in the second ladder, and have not found rare tombs, grand religious facilities and special legal objects. Under this concept of civilization, a unique type of civilization's historical view has been derived: paying attention to social governance, safeguarding the interests of the group, selecting the best and the most capable, respecting outstanding figures who dedicate themselves and improving the quality of life of the ethnic group, and their specific achievements, are respected and admired by people. It was further condensed into a memory classic of highland society and culture[32], and later became the historical and cultural foundation represented by Sima Qian's "History" and the historical and cultural basis of the ancient Central Plains Chinese orthodox civilization historical concept. In the context of this view of the history of civilization, the main record is the lofty status and value of special figures in the historical development of China, and the status of gods and gods is obviously lower compared with other early civilizations (including all over the world).
In a "Historical Record", this basic value judgment is indeed very fully reflected. The "Five Emperors Benji" records that the holy kings before Di Yao also included the Yellow Emperor, The Emperor, and the Emperor Zhao, in addition to saying that they were extraordinary and intelligent from childhood, the core of praise was mainly their human deeds, and there were few mythical and strange rumors. It is said that the Yellow Emperor is "there are those who are not in the right place in the world, and the Yellow Emperor will recruit them, and those who will be peaceful will go, and they will not try to live in peace." ...... Work diligently to keep an eye on the eyes and ears, and save water and fire materials. It is said that "Jingyuan is a counselor and a governor; to cultivate materials to be at the ground, to carry time to be like heaven, to control righteousness according to ghosts and gods, to control qi to indoctrination, and to sacrifice sincerely." Speaking of the emperor is "a primordial thing, not a body." Wisdom to know the distance, clear to observe the micro. The righteousness of heaven, the urgency of knowing the people. Benevolence and might, favor and faith, self-cultivation and obedience. Take the wealth of the land and use it sparingly, care for the people and benefit it, welcome it with the sun and the moon, and honor the gods and gods. "The descriptions are all living human saints, not the great gods who dominate the world, who allow themselves to die for everything, who care for the people to do their best, and who worship ghosts and gods and stay forever.
After Yu, there were shang ancestors who "flourished in the Tang, Yu, and Dayu, and made meritorious contributions to the people", and Zhou Zhixian "(abandoned) and for adults, so that good farming, the land is appropriate, and the valley is suitable for the harvest." The law of the people. When Emperor Yao heard about it, he abandoned him as a farmer, and the world benefited and made meritorious contributions. Emperor Shun said: 'Abandoned, the people of Li began to be hungry, and then the grain was sown. 'Sealed away from Tai' and so on, out of the same social governance concepts and ideological value judgments, the civilization of the royal path can ensure sustainable development, and the fundamental reason is based on this.
The path of civilization based on military power is the characteristic of the Dawenkou and Qujialing cultures, and the thick collection of rare objects, the burial of axes and axes, and the towering of castles seen in archaeology are all reflections of advocating military force, and it is easy to form a social management pattern in which the masses rise together.
The ancient tribes living in the East, such as the Analects, the Chinese, and the Erya, have repeatedly said "Dongyi" and "Jiuyi"[33], which may be a reflection of the many cultural types in Dawenkou and Longshan, Shandong. The history books formed on the basis of the historical view of the Central Plains civilization obviously lack the systematic record of the history of the development of eastern civilization, but because some famous figures of the Dongyi tribe are adjacent to the Central Plains Zhuxia, some figures and historical shadows also loom between the words and lines of the ancient history of the path of the Central Plains kingship. It can be roughly traced that Taihao and Shaohao are the distant ancestors of the Dongyi ethnic group, and Houyi, Hanhun and other Dongyi celebrities are called Wu Yong. Xianggong has the saying that "because xia people replace xia government", it also retains the basic characteristics of military civilization and martial arts, but unfortunately it is impossible to establish a clear character genealogy, let alone understand its civilization historical view and overall historical context.
The Qujialing culture also has types such as Qinglongquan, Jiechenggang, Qujialing, and Guanmiao Mountain, and the internal differences are obvious, so it and the Shijiahe culture are speculated to be Sanmiao cultures. This understanding is more reasonable from the perspective of distribution area, cultural characteristics, and mutual growth relationship with the Yangshao and Longshan cultures in the Central Plains[35].
It is worth noting that the Shijiahe culture, although it is mainly a cultural relic that inherits the development of Qujialing[36], has a tendency to develop towards the theocratic path civilization in terms of later archaeological discoveries. There are 100,000 red pottery cups buried in the East Terrace of Sanfangwan[37], which were relics of the sacrifice. The large rectangular pedestals and long walls of the braised yellow-brown soil of Luojiabailing are made of artificial building materials of braised clay (bricks), pieces and powders, and the altar platform foundation is made of layers of grilled clay hard noodles, all surfaces are mud grilled and polished, and their nature may be large jade making workshops,[38] or suburban altars. These are all related to religious sacrifice culture, and have nothing to do with the basic needs and livelihoods of the people's livelihood, but they are wasting a huge amount of manpower, material resources and various resources, obviously "trying to create a grand and luxurious religious atmosphere"[40], whether there is some connection with the direction of Liangzhu culture, should be a question that needs attention.
Civilizations based on the path of theocracy, the Hongshan Mountains in the north, the Liangzhu in the south, and the later Shijiahe culture may have been excessively squandering social wealth and natural resources in the carnival of extreme indulgence in religious etiquette. If there is no great catastrophe, there may be a longer continuation, and even a higher civilization. However, when encountering the "flood era" of the Holocene climate anomaly 5,000 to 4,000 years ago, because of its low level of social governance, insufficient ability to resist natural disasters and external disasters, and the worshiped gods and gods failed to lend a helping hand, they quickly went to decline. These civilizations, which once created a glorious time, died and died, lost in the long river of history, and have no trace of their characters, legends, historical stories, etc.
If some speculation is given, the civilization memory and the theocratic historical view that are mainly sown in the middle and lower reaches of the Yangtze River may be more likely to be those ethereal and wonderful mythological stories, and the strange stories and legends of people and gods. Although fortunately, archaeological excavations have reproduced the brilliance of the early Yangtze River civilization and been admired by future generations, we will still not know how many moving and strange legends they have had.
Fourth, the aftermath
The relatively poor natural environment and relatively difficult living conditions of the second topographic ladder make it impossible for the residents to make a living easily, and under the pressure of only gathering the strength of the people to survive, the concept of social governance that pays attention to social governance, cares about human affairs, and safeguards the interests of the group is born, and the value orientation of outstanding figures who select the wise and the able, respect the spirit of dedication and improve the quality of life of the ethnic group constitute the basic characteristics of the civilization of the royal power path, and have the ability mechanism of sustainable development, which shows obvious advantages in subsequent development. Therefore, in the Central Plains, the Xia Dynasty civilization represented by the Erlitou culture, as well as the Shang Dynasty and Zhou Dynasty civilizations, grew up. In particular, the writing system represented by the oracle bones of the Shang Dynasty is the cultural inheritance carrier that matured in the royal civilization system, and the Western Zhou sub-feudal system spread it to the vast territory controlled by the dynasty, and after the Spring and Autumn Period, it was further spread in the princely states, and the use of the Simple Book was a sharp weapon to improve the popularity of writing and culture, and also further strengthened the concept of civilization history formed under the leadership of the royal social governance system, ideas and values. The history of the development of civilization he experienced was also recorded by historians because of "successors", and then compiled by Sima Qian into the historical view of the orthodox Civilization of the Central Plains represented by the "Records of History", which had a very far-reaching impact on the development of Chinese history in later generations.
The third topographic ladder with a relatively favorable natural environment provides good ecological conditions for the ancestors, and the acquisition of living resources is convenient and simple, but it has spawned the path of theocratic civilization that believes in gods and worships wizards, as well as the path of military civilization that advocates predatory competition and advocates martial courage, all of which have different degrees of social resource waste, which is difficult to sustain development and is not conducive to the improvement of the height of civilization. The former has not been further well developed, and may die mainly due to man-made disasters and natural disasters, and its own history and civilizational view of history have basically been lost in the clouds of time. Although the latter still continues and does not die so quickly, due to the defects of neglecting social governance, it has not been able to develop higher-level civilization achievements, and it has pulled down the distance before crossing the threshold of national civilization, and has to serve as a supporting role in the civilization of the royal path, and finally integrate into the civilization trend of Xia Shang Zhou.
After the Spring and Autumn Period, in the midst of the controversy of great powers for hegemony, a situation of so-called a hundred schools of thought contended for supremacy appeared, which promoted the rapid development of regional culture, and promoted the popularization of writing and culture, and the growth of local cultural talents. Outside the orthodox national historian system, local literati or civil servants collected and recorded the cultural and historical rumors of regional societies, forming the earliest version of local history, which also included more or less information on the history and legends of the latter two civilizations. For example, newly unearthed inscriptions on The Marquis of Zeng and Chimes in the Late Spring and Autumn Period, hou ji, the distant ancestors of zengguo, and the title of Nangong Shi,[41] and the content of Qinghua Jian's "Chu Ju" about the ancestors and residences of the Chu state[42] should also belong to the important documents of the history of this type of homeland.
During the Warring States period, the princely powers that strove for supremacy by force also began to compete for the right to speak in historical status, and the famous sages in local history and legends became the capital of boasting and competing. With the rise of Chu culture in the Jianghanhu-Xiang region, local historical memory began to be activated, and records of Fuxi appeared in Zhuangzi's writings,[43] and Qu Yuan's Chu Ci and the Excavated Documents have Fuxi (Hail Opera) and Nüwa Creation Myths.[44] Obviously, these myths and stories appear in the southern Chu state and excavated documents, must not be the ancients random fabrication, some legends will also have clues and traces of the long history of the region, as well as the creation myths related to the theocracy civilization, not all made up out of thin air by the Warring States Qin and Han people. It is likely to be related to ancient historical rumors such as Liangzhu culture and Shijiahe culture, which must be legends and stories that can only be produced by the theocratic path civilization, but after the burning of books by Qin Shi Huang, many such books have been lost.
After the establishment of the Western Han Dynasty, Sima Qian took advantage of his family background as a historian to succeed Taishi Ling in charge of the national historical archives, as well as the rich insights and legends he wrote on his grand travels[45], and compiled the "Records of History" to record the orthodox history of Theatrical Civilization, absorbing a small amount of historical information about the military civilization and basically not adopting the materials of the theocratic civilization. However, the Western Han scholars, who have a deep Chu cultural gene, constantly collect historical records and legends since the Warring States, and artificially integrate the history of the three civilizations, which is the integration and compilation of them on the basis of their own knowledge structure and cognitive perspective, and there must also be intentional and unintentional deletion and grafting, resulting in the special phenomenon that the later the era of literature, the longer the history recorded. It is similar to the records of Zeng Hou and the excavated documents such as Chime Ming and Qinghua Jian, but no one has reason to suspect that these contents are deliberately fabricated history by the writers.
This phenomenon, which was represented by Gu Jiegang at that time, was said to be "the ancient history of China caused by layers"[46], can only be explained as a misunderstanding, which is actually related to the fact that their generation did not see many archaeological discoveries. However, if the current scholars still stay at the level of understanding of ancient history, and then doubt the ancient historical records for no reason, I am afraid that they will be closed-eyed and incomprehensible.
P.S. There are many connections, exchanges and fusions between the archaeological cultures of the three civilization paths, and it is impossible to discuss more because of the relationship between length and focus of content. In addition, the summary of regional cultures of several civilization paths in this paper is consistent with the three civilization models of the Central Plains, Jianghan Plain and the East proposed by Mr. Han Jianye ("Comparison of civilization processes in the Central Plains and Jianghan Regions", Jianghan Archaeology, No. 6, 2016), but the focus of mutual attention and discussion is different.
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(Author: Zhang Tianen, Shaanxi Provincial Institute of Archaeology, School of Cultural Heritage, Northwest University; originally published in: "Three Generations of Archaeology" (9), Edited by the Institute of Archaeology of the Chinese Academy of Social Sciences and the Archaeological Research Office of Xia Shangzhou, Science Press, 2021)
The color illustrations in this article are from the Internet