Why has "starry sky" become "center leading"? III. Scholars' Interpretation| Lecture Hall, 159-4

On the afternoon of January 7, the 159th Wenhui Lecture Hall "The Origin and Formation of Chinese Civilization" series of four lectures on New Year's Eve was successfully concluded, specially supported by the surging news network as media. The 159-4 issue of "4000 Years Ago, The Mystery and Bottom of the Kingdom and Dynasty of China" invited three keynote speakers - Gao Jiangtao, researcher of the Institute of Archaeology of the Chinese Academy of Social Sciences and leader of the Tao Temple archaeological team, Di Nan, deputy research librarian of the Shaanxi Institute of Archaeology and deputy leader of the Shiji archaeological team, and Zhao Haitao, associate researcher of the Institute of Archaeology of the Chinese Academy of Social Sciences and leader of the Erlitou Task Force, to explain the Tao Temple, Shiji and Erlitou in the upper and middle reaches of the Yellow River respectively. After that, Li Nian, the host of Wenhui Lecture Hall, interacted with some common issues in previous issues, especially this one, and is now compiled for listeners and readers. Three keynote presentations and questions have been published. (See link at the end of the article)

Three guests appeared on the stage with personalized greetings

Gao Jiangtao: The Tao Temple is not a temple, China was born in Sri Lanka, and civilization grew up here

Di Nan: Shi Yan's reed sounded the first sound of the early state, and exploring the truth is the original intention of our archaeologists

Zhao Haitao: Remember that there is not only one way to say Erlitou

Why is it led from the "starry sky" to the center?

Wenhui: From the perspective of early countries, around 5,000 years ago, we have learned in detail about the three typical sites of Liangzhu, Nanzuo and Niuheliang, which lasted for 1500 years and 1000 years. Today we have explored these three sites in the middle and upper reaches of the Yellow River. The Tao Temple and the Shiji actually had close exchanges, each glorious for about 500 years, and finally both disappeared, and then Erlitou appeared. Archaeological predecessors have said that the rise and fall of civilizations in these central areas have "double-petaled flowers", "cooperative circles", and so on. The new achievements of archaeology in the past 20 years are very rich, after listening to the three specific explanations today, I would like to ask, what do you think is the most important factor in the ups and downs of the "starry sky"?

* Cultural identity, inheritance, and coercive power are key

Gao Jiangtao: How to lead from "starry sky" to Erlitou? That is to say, how to move from pluralism to unity, that is, from pluralism without a center to a pluralistic plus unity with a center. I think there are three reasons.

The first and most central reason is cultural identity. China's prehistoric culture has always had the important feature of "diversity". Because of "diversity", interaction is required, and the result of frequent interaction between cultures is likely to be cultural identity, which can be called "great identity". Chinese culture is vast and profound, and strictly speaking, it is a big identity or integration. On this basis, it is possible to gradually move from the "starry sky" to the latter.

The second key reason is the formation and development of the state, either in terms of the political system, or from the superstructure. Because the gradual formation of the state will form a strong center in all aspects, the most obvious manifestation is between the millennium between 5,000 and 4,000 years ago. After the emergence of the early state, continuous development will gradually form an authority or core. Especially in 4300 and 4400 years ago, in the Yellow River Valley, Tao Temple and Shiji were gradually strengthening the coercive power of the superstructure, until Erlitou suddenly formed a wide-area royal power. The core of wide-area royal power is still royal power, but it is wider.

The third reason is also very critical. Prehistoric multicivilizations or multicivilizations based on culture basically have an important characteristic, that is, they all pay attention to inheritance. Whether it is the Tao Temple, Shiji or Erlitou we introduced in this issue, we all pay attention to the inheritance of civilization, so that we can gradually develop towards integration, which is also the basic feature of Chinese culture.

* Towards early countries, explore multiple paths around or multiple paths

Di Nan: The core of this problem is actually the formation of the early state. Between 5,000 and 4,000 years ago, different regions experienced a process of social complexity, from the emergence of private ownership and primitive religion, to the later formation of a strong theocratic or royal society, and everyone began to move towards the state. Of course, their respective social structures are different, their respective models are different, and in the end, only Erlitou in the Central Plains is really successful.

The demise of other regions, perhaps for some internal or external reasons, in the process of becoming national, is an exploration of different models. The specific situation faced by each model may also have to be analyzed on a case-by-case basis. There may not be a single path to the early state, there may be different patterns.

* The Central Plains emphasizes hierarchy, order, and integration, and etiquette shows advantages

Zhao Haitao: Indeed, as the two of them said, this problem is very big and very difficult to solve. So far, it can be observed that these civilizations flourished for a while, then declined and fell silent, and there was no relatively inferior civilization in those areas. In the Erlitou period, China can basically be said to be a unique Erlitou, and the degree of civilization in other regions is far from it. Why is this happening? Many expert studies believe that climate, floods, diseases, famines and other factors are caused by factors, but these lack conclusive evidence and lack convincing explanations.

There may be several reasons for the rise of Erlitou. First of all, it is in an important position "under the world". Teacher Zhao Hui once proposed the historical trend centered on the Central Plains, such as the Tao Temple has an observatory, it is likely that in the earlier period, people were looking for the center of the world, and they had to occupy the center and compete with the center.

Second, in the process of competition, there may be a force with a relatively advanced system and a high level of political and cultural development, unlike the excessive consumption of wealth during the Liangzhu period in the lower reaches of the Yangtze River. It pays more attention to the adjustment of the relationship between people, and emphasizes hierarchy, order, and integration. Etiquette emphasizes order, music emphasizes integration. In general, many aspects reflect a more advanced system, so it has sprung up.

As for its decline, the reason is probably related to the relatively arid climate in the late Erlitou. Because archaeology has found that the water level of wells in the late Erlitou period is somewhat lower than that of earlier wells. It may also be that after it reached the end of its development, the system produced some bottlenecks, resulting in the original system being difficult to operate, showing some signs of decline, and was eventually replaced by the Shang Dynasty.

*The judgment of "medium" is based on different knowledge systems and conceptual changes

Wenhui: Everyone talked about "middle", and Liangzhu Jiancheng also mentioned "choosing the middle to live". Tao Temple believes that he is among the worlds in Shanxi, Erlitou also thinks that he is in the world in the Luoyang Basin, and there is also a point in the world in Dengfeng in Zhengzhou, so there are not multiple centers, how to view this phenomenon?

Zhao Haitao: It should be. There are different surveying and mapping systems and knowledge systems at different times, for example, like the direction of the building, the roads, projects, and storage buildings in Erlitou are about 7 degrees east of the south, while the Yanshi Mall, Zhengzhou Mall, Anyang Yin Market, Huanbei Mall, and Panlong City, which are only 6 kilometers away from it, are all about 6 degrees west of the south, indicating that there are differences in the observation system and knowledge system of different ethnic groups.

Gao Jiangtao: Regarding "China," I just mentioned that different civilizations or regimes may have their own different systems. When I was a child, I thought that the village I lived in was the middle of the world, and maybe everyone felt that the place where they lived was centered on us. However, the key issue is that this "middle" must be the "middle" recognized by the majority of society, that is, the ideological consensus. At first, there was only "in the earth" and "in the soil", and later there was "in the world".

The concept of "medium" definitely has a process of development. Before the Western Zhou Dynasty, it is very likely that "Zhong" was really in Jinnan. So "middle" is also a concept, which can be transferred back and forth, and there can be development. The Warring States Jian "Baoxun" preserved by Tsinghua University mentions Shun's "seeking middle" and "getting in the middle" and the "false middle" and "returning to the middle" of Shangjia Wei of the first merchant, and this "middle" is actually borrowable, can be returned, and can also be chosen.

Therefore, to consider this issue, we must first look at it from the perspective of historical development, and second, we must look at it from the perspective of its universal social significance.

How to view the relationship between archaeology and documentation?

Wenhui: Archaeology has always attached great importance to evidence. Just as Liu Bin said, in the 7,000 and 8,000-year period, you should look at jade, in the 5,000-year period, you should look at pottery, and in the 4,000-year period, you should look at bronze. From 5,000 to 4,000 years ago, it is important to see how the layout and function of settlements reflect class differentiation and social complexity. Today, when talking about the transformation of the ancient country into a dynasty, everyone began to introduce documents and historical materials, and the academic community also had "triple evidence" saying, I want to ask the three scholars, what do you think of the relationship between each other?

* Literature is more conducive to explaining archaeological finds, such as "hiding jade on the wall"

Di Nan: In Shi Yan's research, this has become a very weak link due to the lack of literature that can be referenced. Traditional Chinese history is, to a certain extent, a history of the Central Plains, and the huge documentary system is centered on the Central Plains. For quite some time, the northern Shaanxi region where Shiji is located was regarded as a marginal area, and there were few or even many false records of it in the literature, which brought certain difficulties to our research. In Shi Ji's research, this has also become a very weak link due to the lack of literature available. Traditional Chinese history is, to a certain extent, a history of the Central Plains, and the huge documentary system is centered on the Central Plains. For quite some time, the northern Shaanxi region where Shiji is located was regarded as a marginal area, and there were few or even many false records of it in the literature, which brought certain difficulties to our research.

Combining historical documents and archaeological materials makes it easier to help us understand and explain some important archaeological phenomena, as we just mentioned, why did the ancestors of Shiji place jade in buildings? The pre-Qin document "Bamboo Book Chronicle" records that the last king of the Xia Dynasty, Xia Wei, "built the jade gate Yaotai", really as literally understood, it is unlikely to build a gate or a building with jade. However, it can be speculated that the placement of jade in the building by the ancestors of Shiji may be a certain understanding of the Yumen Yaotai.

* First clarify the facts from the archaeological point of view, and then see whether they can be corresponding and explained

Zhao Haitao: In the Erlitou period, we must first clarify the archaeological problem. There may be some in the literature that are important clues to explain archaeological phenomena. In some fields, there are few and brief documents about the Xia Dynasty, and many of them have conflicts and contradictions, so it is difficult to solve many problems by relying on literature alone, and it is easy to have problems with simple correspondence between documents and archaeological phenomena. However, for individual problems and individual phenomena, some literature also has a certain clue effect. Therefore, we must first clarify the problems of archaeology and the problems of literature, and see if they can be corresponded and explained to a certain extent. For example, we find that the capital of Erlitou underwent large-scale changes in the late period, and the original main elements of the entire capital were destroyed, and the change of Xia Shang regime recorded in the literature is the best solution to explain these changes.

* Archaeology and literature have a tendency to drift away, and if there is no record, it may not exist

Gao Jiangtao: Regarding the relationship between documents and archaeology, to a certain extent, it is also the relationship between traditional historical research and archaeology. Just as archaeology itself has limitations, so does literature. For example, Di Nan just said that the pre-Qin period was a text left over from the Central Plains. Of course, the absence of documentation does not mean that it does not exist.

Second, regarding the correspondence between archaeology and documents, it turns out that scholars also proposed to carry out integrated research on archaeological and historical documents. Now with the development of archaeology, the two have drifted away to a certain extent. This presents the question – how do we view the literature? Especially in the literature of the pre-Qin period, is there also a problem of insufficient trust and insufficient evidence? Because there are too few records left about the pre-Qin dynasty.

I think there are two principles, one is that archaeologists must look at the big background knowledge it provides and the big aspects it reflects, rather than dwelling on the details of the document itself. To give a simple example, why are the subjects of ancient documents Huangdi, Yandi, and Yao Shun? We should not pay too much attention to who owns the site, but more to why the account is represented by a particular person. This background indicates that the so-called "centers" of political power may well have emerged during this period, and this background probably reflects the formation of centers of state power during this period.

In addition, the literature is gradually added by future generations, and even many rumors have been added, so that it is necessary to "remove its moisture" and restore its original appearance. Of course, it is easy to say, but it is actually too difficult. Of course, if there is enough literature, it is still necessary to believe and use it well, after all, China has literature, while some other civilizations basically have no literature.

Archaeology needs to be based on multiple disciplines, and the field work is excellent

Wenhui: Today, all scholars are the mainstay of archaeology, and multidisciplinary synergy is becoming increasingly important in prehistoric archaeology.

Zhao Haitao: I think that students studying archaeology must first be able to calm down and have excellent field excavation and finishing skills. Archaeological work must first dig up the field phenomenon clearly, in order to truly understand the archaeological phenomenon and do a good job in archaeological research.

Now is another period of multidisciplinary development and very rapid application, only traditional archaeological literacy can no longer do a good job in archaeology, because the application of archaeology disciplines, knowledge background is increasing, although do not need to be proficient, but at least a little knowledge, to think of many disciplines, technologies should be involved, how to participate in archaeological excavation, research, can solve which archaeological problems. The basic functions of each discipline and what role they play in archaeological work must be understood, so that archaeological problems can be solved by various means when needed.

Gao Jiangtao: We are not a "mainstay". I agree with Haitao's view, first of all, the discipline of archaeology is a very special discipline, its vitality is actually in the field, the field is the field, and the most basic field work skills must be qualified. Second, I also expect students not to stick to what they have, but to dare to break through, and sometimes the teacher's point of view is not necessarily very accurate.

Di Nan: Archaeology studies the past society, a society will involve all aspects of knowledge, the intervention of natural science has expanded the horizon of archaeological research, and more information can be obtained from limited archaeological materials. Shiji archaeology has been based on multidisciplinary comprehensive research from the initial stage, including many understandings we have now, such as the age of the existence of Shiyan City site, where these people who were killed and sacrificed come from, are the answers obtained after cooperation with scholars engaged in natural sciences, which is also the direction and hot spot of the future development of archaeology.

Finishing: Li Nian Jin Meng

Link at the end of the article

Zhao Haitao: Erlitou pioneered the wide-area royal state model and led future generations to | lecture hall 159-4(3)

Di Nan: Shi Ji, the earliest formed early state on the Northern Shaanxi Plateau| lecture hall 159-4(2)

Gao Jiangtao: The Tao Temple 4300 years ago, "first China" came and grew |Lecture Hall 159-4(1)

Who was the northern power Shiji eliminated? Is the Panlong of Tao Temple Really a Dragon?| Lecture Hall 159-4(4)

　　Authors: Gao Jiangtao, Di Nan, Zhao Haitao, Li Nian

       Photo: Screenshot of Hirabuchi Hai Chai Jun

　　Editor: Li Nian 

Responsible editor: Li Nian

*Wenhui exclusive manuscript, please indicate the source for reprinting.