JADE REFLECTIONS: DECODING THE WESTERN ZHOU DYNASTY

By KAKO CRISCI

The Western Zhou dynasty left an indelible mark on Chinese history, shaping the nation's identity and cultural trajectory. Through the lens of jade artifacts, this book delves into the profound changes wrought by the Western Zhou period, offering insights into its political, social, and philosophical underpinnings. By juxtaposing ancient Greek p

• Language: English
• Publisher: VTC
• Release date: Jun 17, 2024
• ISBN: 9798986702872

Book preview

Preface

This exploration into Western Zhou Dynasty jade marks a significant continuation in a series of books dedicated to the study of Chinese ancient jade. Beginning with Hongshan Jade, Liangzhu Jade, and Longshan Jade, followed by Shang Jade, this volume delves into a particularly challenging period of jade history.

Western Zhou jade represents a transitional phase in China’s jade history. Comparing it to previous eras, such as the Hongshan, Liangzhu, and Longshan periods, reveals distinct differences in imagination, precision, power, and realism. Moreover, Western Zhou jade differs significantly from the jade of the Shang and Eastern Zhou periods in terms of expressiveness , superior craftsmanship and freedom of design.

The challenge lies not only in appreciating the jade artifacts themselves but also in understanding the historical context they represent. How do we interpret cultural changes through changes in design? While scholars like Hayashi Minao have provided valuable insights by combining ancient texts with archaeological findings, the limited mention of jade in ancient texts poses a significant obstacle. Moreover, surviving ancient texts were created long after the Western Zhou period, and many were subject to editing and manipulation.

The reliance on ancient texts for understanding jade history is thus limited. Instead, we must turn to the physical artifacts themselves, which hold the key to unlocking the mysteries of ancient Chinese culture. Through empirical observation of unearthed artifacts, we can gain invaluable knowledge about Chinese civilization.

But what is Chinese culture? While nationalism has long fueled the belief in China’s historical greatness and the desire to reclaim a leading global position, voices like Hu Shih’s 胡適 have called for a more critical examination. Hu Shih’s advocacy for learning from the West, rather than blind nationalism, was met with criticism but remains relevant today. Should China strive to be a world leader again, or should it humbly learn from the West in all aspects?

From the perspective of ancient jade studies, I see myself as a successor to Hu Shih’s philosophy of empirical evidence and critical inquiry. Like Hu Shih, I am prepared to pursue the truth, even if it means standing alone. The pursuit of truth, Veritas, is a noble endeavor worthy of our dedication.

Kako Crisci

June 17th, 2024

Introduction

In approximately 1046 B.C, a group of people called the Zhou 周 took over the Shang Dynasty and became the dominant power in Northern Central China, encompassing regions in present-day Shaanxi, Shanxi, and Shandong. The Zhou people were originally from the western region and were racially distinct from the Shang people. According to ancient textbooks, their far ancestor was the Lord of Millet (Hou Chi)後稷 who was one of the greatest contributors during the founding of the Xia dynasty. The Zhou people were known for their proficiency in agriculture, which had been passed down through generations.

Their great-grandfather brought them to the east to escape from their western neighbors’ invasions, and they settled in a fertile land near the Wei River, which they called Zhouyuan or the Zhou plain. This land not only provided them with bountiful agricultural harvests but also allowed the Zhou to expand their territory to the west and south, enabling them to absorb different cultural influences.

Worth mentioning, the Western Zhou dynasty had a deep connection with the Sanxingdui culture in Guanghan, Sichuan province. During the early to middle Western Zhou period, jade was used to create Sanxingdui-style deities tower altars. It is undeniable that at that time, Zhou’s jade carving techniques allowed for multiple sections to be created, resembling the Sanxingdui deities tower. The Sanxingdui deities must have held special significance for the Zhou, prompting them to recreate an exact replica of the deities’ tower using jade. This replica was then buried in a tomb to accompany the King in the afterlife. Additionally, archaeologists discovered a miniature standing figure with large hands, closely resembling those of a full-sized bronze figure from Sanxingdui. This artifact was found in tomb M1 at Rujiazhuang, Baoji, dating back to the early to middle Western Zhou period (10th-9th century BC) (1 Rawson 2013). Despite Sanxingdui’s foreign-style appearance, it is reasonable to assume that it was not an isolated culture but had a profound connection with the Zhou civilization. This direction holds great potential for exploration by future scholars.

After fifteen or so generations of effort, the Zhou became a territory belonging to the Shang, and their leader, King Wen, was appointed as Xi Bohou, Duke of the West. Despite being a much smaller and remote territory, under the leadership of King Wen, the Zhou steadily grew in power among its neighboring dukes. This progress eventually posed a threat to the Shang Dynasty. Meanwhile within its country, it achieved harmony between the king and his people. The people were kind and respectful, and there was no thievery, which allowed them to leave their doors unlocked at night.

The Zhou people adhered to the belief in Tianming 天命, or the Mandate of Heaven, which was one of the oldest philosophies in China. According to this belief, the ruler did not have to be born into a noble clan, but he had to possess the ability and virtues suitable for ruling. If a ruler loses his virtues, such as indulging in pleasure, accepting advice from women, or being corrupt, Heaven will punish him by letting disasters and famines occur in his country. Eventually, people’s hearts will turn away from him. On the other hand, if someone has the virtue to become the new king and rule the country, Heaven will bless him with all kinds of good things, and people will follow him. He may gain the Mandate of Heaven to rule the country by defeating his enemies and becoming the winner. As an old Chinese saying goes, The winner is the king, and the loser is thrift.

When Jie桀, the last emperor of the Shang Dynasty, lost his virtue and became unworthy, King Wu Wang 武王 declared that Jie had done everything that was prohibited by Heaven. In 1046 BC, while Jie was fighting in the east, King Wu took advantage of the situation and received help from other dukes and kings to overthrow the Shang Dynasty at Muye in less than one day. King Wu then declared that he received the Mandate from Heaven and became the son of Heaven, the ruler of the Zhou Dynasty.

The Zhou Dynasty, spanning over eight centuries, from the eleventh to the third century B.C, is the longest dynasty in China’s history. It comprises the Xi (Western) Zhou 西周Dynasty (1046 BC-771 BC) and the Dong (Eastern) Zhou 東周 Dynasty (770 BC-221 BC). Out of the two, the Western Zhou Dynasty was particularly significant.

No other dynasty in the more than three thousand years of Chinese dynastic history, from the Shang Dynasty (1760 B.C-1046 B.C.) to the Qing Dynasty (1644 A.D.- 1912 A.D), had a profound and lasting influence on Chinese society, including its way of thinking, as the Western Zhou Dynasty did. The Western Zhou Dynasty laid the ideal foundation for the ruling system that would govern China for the next 3000 years. The Western Zhou Emperor, King Wen Wang 文王, was considered a saint, the epitome of a perfect ruler to be respected and admired, he created the The Changes of Zhou周易, it became the most important root for Chinese philosophy.

During pre-Zhou ancient Chinese history, dating back to the Neolithic era, people held a strong belief in the concept of Yin and Yang. According to this philosophy, these two opposing forces complemented and empowered each other. When they existed in a well-balanced state, it was believed that harmony and peace would prevail. The Changes of Zhou served as the fundamental text embodying this enduring philosophy.

Throughout the periods when the principles of Yin and Yang held sway, the world was perceived as being in a holistic state known as Taiji. This state was considered the center and foundation of the universe. From Taiji, Yin and Yang were born.

Building upon the Yin and Yang philosophy, the Duke of Zhou, also known as 周公 (Zhou Gong) and the brother of King Wen Wang, established a political system that combined centralized feudalism with a decentralized lineage system. This system exerted control over Chinese society for the following three millennia.

Similarly, based on the principles of Yin and Yang, the rulers of the Zhou dynasty created the concepts of ‘Li’ (禮) and ‘Yue’ (樂) - ritual and music, respectively - to ensure the smooth functioning of the feudal and lineage systems. ‘Li’ was implemented to separate people according to their ranks and roles in society, while ‘Yue’ music provided a common cultural platform where individuals from different ranks could come together to enjoy music. This integration of ‘Li’ and ‘Yue’ was instrumental in uniting people with varying social statuses. This concept of Yin and Yang philosophy introduced the idea of a unique pairing: ‘Li’ separated people while ‘Yue’ united them. As a result, ‘Li’ and ‘Yue,’ or ritual and music, became an inseparable combination.

In essence, this ancient Chinese philosophy of Yin and Yang, as reflected in ‘Li’ and ‘Yue,’ played a pivotal role in shaping not only the political and social structures of the time but also the underlying moral and ethical values that underpinned Chinese society for millennia. The Zhou Dynasty is often referred to as the axial period, a time when China became China, and Chinese