KAOGU XUEBAO

(Acta Archaeologica Sinica)

No. 4, 2019

Contents

Ren Ruibo,

On Periodization and Date of the Xindian Culture ………………………………(439)

Chao Fulin,

On the Origination of the View of “Yì” Referring to the Character “Zu” in Oracle Bone Inscriptions ……………………………………………………………… (461)

Feng Shi,

The Chen Li and Peitai of the Zhou Dynasty––Also on King Mu's Making of Punishments and Aiding Virtues by Punishments ………………………………(479)

Anyang Archaeological Team, Institute of Archaeology, CASS,

The Excavation of Dasikong Village Locus Southeast of the Yinxu Site in Anyang in 2015–2016 ………………………………………………………………………(503)

Institute of Archaeology, CASS and Cultural Affairs Bureau of Macao SAR,

The Excavation of the Ruin of St. Paul's College, Macao in 2010–2012 ………………………………………………………………………(565)

ON PERIODIZATION AND DATE OF THE XINDIAN CULTURE

by

Ren Ruibo

For a rather long time, the academic field has divided the Xindian Culture into Shanjiatou, Zhangjiazui and Jijiachuan Types, and sometimes the “Tangwang-style” pottery was also included into the Xindian Culture. Along with the appearance of more and more new archaeological materials, the Shanjiatou Type and “Tangwang-style” pottery showed more and more their unique features, therefore the author of this paper suggests that the “Tangwang-style” pottery does not belong to the Xindian Culture and the Shanjiatou Type should be isolated from the Xindian Culture and named as Shanjiatou Culture. The Shanjiatou Culture and Xindian Culture represented by Zhangjiazui and Jijiachuan Types had succeeding and development relationship, but these two cultures have their own diagnostic artifacts and fixed pottery ware assemblages. Referring to the typical designs of the color-painted pottery and the evolutions of the main pottery wares, with the pottery pot with two lug handles projecting out of the belly as the starting point, this paper groups and analyzes the burials of Lianhuatai Cemetery in Yongjing, Gansu and Xiaohandi of Hetaozhuang Cemetery in Minhe, Qinghai, which have clear stratigraphical relationships, and then based on the results of the groupings and analyses as measuring rods, this paper makes comparative analyses to the pottery wares of four cemeteries at Yanchang in Linxia, Gansu, Zongzhai in Huzhu, Qinghai, Yatou in Dongxiang, Gansu and Dafentan in Ledu, Qinghai, and four residential sites at Jijiachuan, Heitouzui, Zhangjiazui and Wazhazui, all in Yongjing, Gansu, and finally periodizes the Xindian Culture into six stages in four phases. Xindian Culture originated from Shanjiatou Culture, but its whereabouts is not clear yet. According to four reliable 14C dating results and referring to the bronzes with clear characteristics of absolute date unearthed at Xujianian Cemetery in Zhuanglang, Gansu, the Xindian Culture could be temporarily dated between the mid 15th century BC to the 9th century BC or later, but the accurate absolute date of the Xindian Culture is still waiting for the publishing of more 14C dating results to confirm.

ON THE ORIGINATION OF THE VIEW OF “Yì” REFERRING TO THE CHARACTER “ZU” IN ORACLE BONE INSCRIPTIONS

by

Chao Fulin

As a very important concept, the view of “yì义 (righteousness)” in traditional culture of China actually originated from the character zu俎 in oracle bone inscriptions. This character is written the same as the ancient script form of “yí宜 (right, apt, suitable)” quoted in Shuowen (Explanation and Study of Principles of Composition of Characters, by Xu Shen of the Eastern Han Dynasty). Therefore, it can be inferred that in the oracle bone inscriptions, the zu and yí were actually the same character. In the appearance contexts of selecting dates and times, choosing sacrifices, asking about events, this character “zu (or yí)” was usually used as the meaning of “right” or “suitable”, and always matched the divinatory statements in Yijing, which showed that the character “zu (or yí)” was also used as “right” or “suitable” in addition to the meaning of sacrifice and worship offerings. The character “yì义” in the oracle bone inscriptions of the Shang Dynasty was only used as personal names or place names, and had no meanings this character bears in the later periods. Down to the Western Zhou Dynasty, new meanings were assigned to the original character “yì义”, such as loaned as “yí宜 (right, suitable)”, used to express dignity or magnificence, justness, righteousness and ethics. During the Spring-and-Autumn Period, the character “yì义” has been widely accepted by the society to express the concepts of social norms and ethics. The way of Confucius to use “yì义” was still that popularly recognized one, but he still interpreted in the chapter Zhongyong中庸 (the State of Equilibrium and Harmony) of Liji礼记 (Book of Rites) that “義者, 宜也 [righteousness is (the accordance of actions with) what is right]”, which directly points to the essential meaning of the view of “yì义”, in other words, its original source.

THE CHEN LI AND PEITAI OF THE ZHOU DYNASTY––ALSO ON KING MU'S MAKING OF PUNISHMENTS AND AIDING VIRTUES BY PUNISHMENTS

by

Feng Shi

The issue of slaves is an important research topic on the history of politics of the Western Zhou Dynasty, which is related not only to the recognition of the nature of the society at that time but also directly to the reconstruction of the history of the Western Zhou Dynasty. Based on systematic explorations to the relevant issues with the reference to the bronze inscription materials of the Western Zhou Dynasty, this paper puts forward some new viewpoints. Slaves, including pu (servants), yu (charioteers or grooms), baigong (artisans of all categories), mu (shepherds), yong (retainers) and chen qie (personal menservants and maids), were indispensable labors for the slave-owners and aristocrats to maintain their normal lives; among them, the pu, yu, baigong and mu were collectively called renli人鬲 or li鬲, and in the historical writings, they were collectively called peitai陪台 (retainers), whose works were laborious and disgraceful. The status of the pu was the lowest, who were sometimes decorated with tails to show their baseness, and they also took the largest number; the yu had relatively higher status; yong were mostly captives seized in the warfare. Chen and qie had their own households and their descendants would succeed their duties, and their statuses were much higher than that of the renli. The main resources of slaves in the Western Zhou Dynasty were prisoners of war or enslaved criminals, and the main approaches of the aristocrats to get slaves were awarding, trading or capturing in the war, so their ownership to these slaves was clear, and naturally the safety of the slaves was also the duty of the slave-owners. First, this paper made detailed examinations and interpretations to the inscriptions of the Western Zhou bronze vessels Ba Ji霸姬 Pan-basin and Ba Ji He-pitcher, and Guo Youcong??攸从 Ding-tripod, by which the historical fact that the slave-owners brought their dispute on the ownerships of fugitive slaves to court. Since the reign of King Mu of the Western Zhou Dynasty, the fleeing of slaves became a widely seen phenomenon, and the ownership controversy between the aristocrats on the harbored fugitive slaves recorded in the inscriptions of the Ba Ji霸姬 Pan-basin and He-pitcher had exactly the same nature with that recorded in the narration of the seventh year of Duke Zhao of the Lu State in Zuozhuan (Zuoqiu Ming's commentary to the Spring-and-Autumn Annals). This paper also discusses the relationship of human sacrifice and the view of faith, and the reason for King Mu to modify the criminal punishments. King Mu did mitigate the punishments, but because virtue and faith were advocated by the Western Zhou society, and that the ones who broke faith or lost virtue would be subject to heavy punishments had become the important content of the criminal law system, all of these reflected the fundamental characteristics of the “punishment is used to aid virtue” emphasized by the early Xingde (Punishment and Virtue) Thought.

THE EXCAVATION OF DASIKONG VILLAGE LOCUS SOUTHEAST OF THE YINXU SITE IN ANYANG IN 2015–2016

by

Anyang Archaeological Team, Institute of Archaeology, CASS

The Dasikong Village Locus Southeast is about 700 m to the east of the palace and ancestral temple zone of the Yinxu Site. In 2015 and 2016, the Anyang Archaeological Team, Institute of Archaeology, Chinese Academy of Social Sciences conducted excavation in the northwest of Yubei Cotton Mills. The excavation uncovered 6493 sq m in total, from which features of the Shang Dynasty, including 43 house foundations, over 400 ash pits and cellars, 22 water wells, 153 burials, one chariot-and-horse pit, and over 30 urn burials, sacrificial pits burying oxen, horses and human beings, and other remains related to sacrificial activities, were recovered. The architectural foundations recovered in the east of the excavated area was closely neighboring the “Section C” excavated in 2004, and formed large-scale quadrangle-style architectural complex with the latter, which would be the site of the ancestral temple of a clan living in this area and residential zone of high-ranking aristocrats. From water well J25, seven pieces of oracle bones of non-royal divinatory inscriptions were unearthed, the inscriptions of which were mostly personal names or clan names, providing textual materials for the research on the lineage-based settlements in Yinxu Site. In addition, large amounts of artifacts made of pottery, bone, shell, stone, etc. were unearthed in the excavation, which also provided important physical materials for the studies on the urban development of the Yixu Site and the patterns of the lineage-based settlements. All of the burials excavated in this area were medium- and small-sized burials, the ones of which with higher ranks had all been looted before the excavation, and the remaining grave goods were mostly pottery wares, and the popular assemblages were dou-stemmed bowl, gui-tureen, li-cauldron, jar and zeng-steamer, each type has only one piece. This kind of pottery assemblage was different from that of gu-goblet and jue-cup, and the latter was the most popular in the Yinxu Site. These burials were arranged around the house foundations, sometimes intruding in the house foundations or superimposed by house foundations; this frequent overlapping situation showed the “residences combined with burials” layout pattern of the lineage-based settlement in Dasikong Village Locus Southeast. Moreover, some special stratigraphical relationships were also found in these burials, such as M7 intruded in M28 but yielded it, which reflected that during the Shang Dynasty, burials were also avoiding intrusion or superimposition among each other.

THE EXCAVATION OF THE RUIN OF ST. PAUL'S COLLEGE, MACAO IN 2010–2012

by

Institute of Archaeology, CASS and Cultural Affairs Bureau of Macao SAR

In 2009, Macao SAR Government founded an interdepartmental workgroup to start the comprehensive planning study for the Ruins of St. Paul's core zone and buffer zone of the Historic Centre of Macao, which is a World Heritage Site. The workgroup planned to demolish four modern buildings located on Rua de D. Belchior Carneiro built in the 1960s to the east of the Ruins of St. Paul's. Because this area is closely neighboring the Church of St. Paul, it was estimated to be in the campus of St. Paul's College. Trusted by the Cultural Affairs Bureau of Macao SAR, the Institute of Archaeology, Chinese Academy of Social Sciences organized Macao Archaeological Team and conducted archaeological survey and excavation works in several terms in 2010–2012. The excavation preliminarily confirmed that the area subjected to archaeological fieldwork belonged to the ruins of St. Paul's College; within the excavated area, large-sized bedrock pits, rammed-earth walls and other features were recovered, from which construction parts such as bricks and tiles and large amounts of ceramic sherds were unearthed, including that of many export porcelains from the late Ming to the early Qing Dynasties. These terms of excavations will be helpful for the understandings to the layouts of the early architectural complexes in Macao, the ceramics and architectural components of the late Ming and early Qing Dynasties and the history of Macao. Especially, the large amounts of blue-and-white porcelain sherds of the “Kraak Ware” unearthed in the excavation are significantly important for the researches on the history of Sino-Portuguese trade, cultural communication between China and the West and the importance of Macao in the trade system of the East Asia even the world, and they also provide physical evidences for the researches on the export porcelain of China and the Maritime Silk Road.