Late Warring States Research Articles

Subsistence economy in the eastern Ordos Plateau, China during the late Warring States Period (c. 221 BCE) by stable isotope analysis

This case study presents stable carbon and nitrogen isotopic results of 40 human bones (δ13C value range: −9.7 ‰ ∼ −7.7 ‰, mean ± SD value: −8.6 ± 0.4 ‰; δ15N value range: 6.7 ‰ ∼ 10.0 ‰, mean ± SD value: 8.3 ± 0.7 ‰) from the Chuanzhang cemetery in the eastern Ordos Plateau, China during the late Warring States Period (c. 221 BCE), which indicate that the past populations mainly relied on C4-based food. Despite different archaeological cultures, all past populations in the Chuanzhang cemetery had a similar dietary pattern and subsistence economy. Based on archaeological and historical analysis, people in the Chuanzhang cemetery made their living mainly by millet-based agriculture, supplemented by animal husbandry. Comparing isotopic data published from adjacent and contemporary cemeteries, we can conclude that millet-based agriculture was a consistency and dominated subsistence economy in central-south, Inner Mongolia, which also provided a solid material foundation for the central plains government to control the eastern Ordos Plateau during the late Warring States Period.

Highly radiogenic lead in Shandong bronzes (5th-3rd century BC) and lead mines provides evidence of a metal road from China to Korea and Japan

The origin of the lead materials containing highly radiogenic lead (HRL) isotopes found in bronzes dating back to the 4th–2nd century BCE in Korea and Japan remains enigmatic. The lead isotope analysis conducted on 111 bronzes, slags, and lead ores from Shandong, China, has provided valuable insights into the establishment of the metal trade network in Northeast Asia. The findings reveal a notable transition in the source of lead material used in Shandong from the early to the middle and late Warring States periods. Initially, Shandong bronzes heavily relied on imported lead materials from Central China; however, during the middle and late Warring States periods, there was a shift towards the utilization of HRL (206Pb/204Pb range: 18.6–23.1) and lead with low 206Pb/204Pb ratios, which were uncommon in other regions of China contemporaneously. The isochron relationship (2.29 Ga) between the 207Pb/204Pb-206Pb/204Pb of the HRL bronzes from Shandong, Japan-Korea, and the HRL lead ores of the Xiliang lead mine in Yishui, Shandong, demonstrates a strong correlation, suggesting that the HRL metal materials prevalent in Northeast Asia during the 4th–2nd century BCE likely originated from the Tai-Yi Mountains in Shandong Province.

Elite of «Loufan» tribe lived on the Ordos plateau and its connections with Zhao and Qin states

In the late 20 century, archaeologists discovered some burial sites of the barbarian elite in the Ordos Plateau dated to 3rd century BC (late Warring States period). Among them Aluchaideng, Sigoupan M2 and Nalingaotu tombs contained burial goods made of precious metals in the style of Pazyryk and Sagly cultures in Altai-Sayan mountain region. There were finials with figures of an upstanding eagle and a hoofed eagle-headed deer-horned phantastic animal with bird heads at the tips of its horns (“hoofed griffin”), a torc with lying animals facing each other. Other items with ‘hoofed griffin’ images and images of a griffin with deer horns and feline body were collected here. There were also ornaments with images of a ram with the twisted body wrapped around its head, ‘swirling’ griffinheads, rooster heads, waterfowls, full-face ‘smiling’ cat heads, flame-shaped figures with ‘commas’ inside. All of the above mentioned artifacts and images have exclusive analogies in Pazyryk culture. As far back as in 1999, the author suggested that the elite of Ordos nomads of 3rd century BC constituted common religious and, possibly, ethnic unity with the Pazyryk people. New discoveries of Pazyryk culture kurgans in the south of Mongolian Altai support a idea that the Ordos part of the Pazyryk people might have connected with Mountain Altai directly via Alashan and Transaltai Gobi stony deserts bypassing foreign peoples of Mongolian Plateau and the Hexi Corridor. According to Shiji, people (or its elite) occupying the Ordos Plateau since 4th–3rd up to late 2nd centuries BC were known by the name “Loufan”, and in early 3rd century BC the Loufan people were controlled by the state of Zhao. As the written sources and archaeological evidence suggest, in the 3rd century BC, the north-east part of the Ordos Plateau (where the burials in question are located) was the area claimed by Zhao and Qin states; therefore, the barbarian tribes of the north-east of the Ordos Plateau should have been closely intertwined with these states. These relations are proven by Pazyryk-Ordos style artifacts manufactured in Qin and Zhao and found in barbarian tombs, as well as similar objects discovered in the Qin, Zhao and Yan territories. In Sigoupan M2 tomb were found such items bearing Chinese inscriptions of Zhao and Qin states. A large number of similar inscribed artifacts manufactured in Zhao found in Xinzhuantou M30 noble tomb in the Lower Capital of Yan state. It supports the theory that the Ordos barbarians were called Loufan, since as per written sources, Loufan people were included in both Zhao’s and Yan’s administrative systems. Some items identical to the M30 artifacts were found in tombs of Zhao dynasty members in Handan. In tomb of bronze caster of late Warring States period in Xi’an were found ceramic models made for casting bronze or gold decorative plaques in Pazyryk-Ordos style. However, some pictures in this style were represented on artifacts found in the tomb of Qin State Queen Dowager Xia (died in 240 BC). Artifacts with images of “hoofed griffin” are found among Qin state artifacts in Shuihude M47 and Shangwangqun M1 tombs dated to late Warring States period. Moreover, in Xi’an were also found two roof tile-ends with images of a sacred Pazyryk ‘hoofed griffin’ with twisted body. These tiles obviously belonged to luxurious mansion of Warring States period. These artifacts suggest that the Ordos Loufans did not only maintained cultural communication with the Qin state, but also became part of its people.

Liquid residue analysis of Chinese bronze vessel of the Han Dynasty

The bronzeware ‘Fang’ was prevalently used as a liquor vessel during the late Warring States and the Han Dynasty (202 BCE–220 CE). In this paper, the liquid collected from a ‘Fang’ vessel of the Han Dynasty was analyzed by scientific techniques including high performance liquid chromatograph mass spectrometer (HPLC-MS), high-throughput sequencing (HTS) and polarizing microscope (PM). A variety of organic compositions, microbial communities and damaged starch grains were identified, suggesting the liquid is presumably the residue of liquor produced through cereal-based fermentation. Upon examing the historical literatures, the residue is speculated to be millet liquor made by following the procedures of immersing and steaming raw material, adding wheat yeast, stirring, saccharifying, fermenting, etc. The taste of the liquor is assumed to be mild, with a blend of sweet, slightly sour, and bitter taste. This paper can yield new insight into the research of archaeological organic remains and provide evidence for exploring the brewing technology of the Han Dynasty.

Standardization production of Qi Knives: A comprehensive analysis of the minting remains of knife money unearthed in ancient Linzi in the late Warring states period

Standardization production of Qi Knives: A comprehensive analysis of the minting remains of knife money unearthed in ancient Linzi in the late Warring states period

Technological researches of metal artefacts excavated from Majiayuan, Zhangjiachuan, Gansu Province, China

The Ma Jiayuan Tomb in Zhangjiachuan County, Gansu Province, stands as the sepulcher of a distinguished leader and nobles from a branch of the ancient Xirong, a collective term encompassing several ethnic groups in northwest ancient China. This archaeological site spans from the late Warring States period to the early Qin era. Among the myriad unearthed metal artefacts, a substantial portion comprises exquisite gold and silver objects, showcasing a diverse and intricate array of production techniques. These findings furnish compelling tangible evidence for the exploration of metalworking methodologies. This study rigorously scrutinizes 18 metal samples extracted from the M16 coffin of the Ma Jiayuan burial site dating to the late Warring States period (264-221BCE) in Zhangjiachuan County, Gansu Province, China. The analyses reveal that two copper artefacts were cast from copper-tin-lead alloys, whereas gold artefacts predominantly consisted of gold-silver alloys, and silver artefacts were chiefly crafted from pure silver and silver-gold alloys. Examination of the bronze artefacts suggests that artisans of this era tailored their technical choices based on the type and function of the artefacts they fashioned. The production techniques employed for gold and silver artefacts encompassed processes such as hammering, engraving, mold processing, stamping, polishing and inlaying. Notably, the distinct production methods and stylistic features of iron artefacts adorned with gold and silver, as well as animal-shaped gold artefacts unearthed from the coffin, probably reflect the influences of diverse cultures including the Southern Chu culture, Northern grassland culture, and Central Asian Altai culture on the vicinity of MaJiayuan. Through the fusion of these external cultural influences with their indigenous traditions, a distinctive civilization revolving around gold and silver objects was forged.

The 2021 excavation on the Zhengjiahu cemetery in Yunmeng, Hubei

Abstract Situated southeast of the Chuwangcheng (City of the Chu kings) site, Zhengjiahu cemetery is a significant burial ground occupied throughout the Warring States and Qin-Han periods. Excavation in Area C was conducted in 2021. During the excavation, two noteworthy Qin culture tombs were uncovered—tombs M274 and M234. These tombs yielded a wooden gu-rod with extensive text and painted burial containers. The wooden gu-rod, remarkable in its form and abundant in content, is important for the study of the social history and ideology of the late Warring States period. Additionally, the discovery of painted burial containers bridges a gap in our current understanding of Qin and Han painting media and genres. These artifacts offer indispensable data for researching burial customs and rituals, along with the religious thought of the Qin migrants from Guanzhong.

Surface treatment techniques of ceramic molds for iron casting from the late Warring States period at the ancient capital city site of Zhu state

Surface treatment techniques of ceramic molds for iron casting from the late Warring States period at the ancient capital city site of Zhu state

The Warring States period faience beads excavated from Majiayuan Cemetery: characterization and new insights

In 2006, the Majiayuan Cemetery of the Warring States period (475 BCE to 221 BCE) was discovered in Zhangjiachuan county of Gansu province, northwest China. The thousands of exquisite gold/silver artifacts, bronze wares, potteries, and beads unearthed, and have attracted great interest when investigating the dynamics of exchange, mobility, and transcultural encounters in Eurasian artifacts. During the excavation, plenty of blue and purple faience beads were found arranged around the tomb owner in grave M52. Faience beads of the same style unearthed from other graves of the region indicate their mature production at the time of burials. By adopting scientific methods for the chemical and compositional characterization of the faience beads, this study explained their materials and production techniques and provided new insights into faience production in the late Warring States period.

Scientific and technical analysis of lead-barium glaze dragonfly eye beads from the Late Warring States period in China

This paper analyzed five dragonfly eye beads excavated from M176 of the Hejia Cemetery in the Late Warring States period (around 3rd c. BC) by using a super depth of field 3D microscope system (OM), scanning electron microscope-energy dispersive spectrum (SEM–EDS) and Raman spectroscopy. The analytical results confirmed that all the beads were glazed pottery and the glaze material belongs to the lead-barium-silicate (PbO-BaO-SiO2) system. The color component of the glaze is Chinese Blue (BaCuSi4O10). Three beads, M176-2, M176-3, and M176-4, were formed with an inner core support and were made in the same batch. Additionally, two weathering products, CuPb4(SO4)2(OH)6 and PbCO3, were detected on the glaze layer surface. The results of scientific and technological analysis show that these beads have differences in the composition of the body and glaze, and the color composition in the glaze layer is relatively rare in previous studies. The discovery of lead-barium glazed pottery beads from the Late Warring States period in northern China provides new evidence for further exploration into the origins and evolution of early glazed pottery. The identification of weathering products formed on the beads’ surface within an alkaline burial environment holds valuable implications for the study of weathering and deterioration in silicate artifacts.

Class concept: annotation and application in classical prescriptions

The study of classical prescriptions should probe into not only the history but also the formation methodology. As a representative of the logic thoughts in ancient China, the class concept has gone through long history, with the theoretical system completed by Biemo in the late Warring States period. The Mohist school, proposing the class concept, plays an important role in the history of Chinese logic and world logic, and its theory has also been inherited and developed by scholars of the same era and later generations. The study of the class concept will contribute to the integration of scientific methodologies between the east and the west. Exploring the impact of the class concept on traditional Chinese medicine(TCM), especially the application in classical prescriptions, may be a path worth exploring for further studying the thought of the Treatise on Febrile and Miscellaneous Diseases(Shang Han Za Bing Lun).

Making Sense of the Odes


 
 
 Prior to the emergence of the formalized commentarial traditions of the Early Imperial era (221 BCE–220 CE), the Odes seem typically to have been encountered “in motion” or “in use” as quoted speech in early historical and philosophical works. By studying the way the Odes are used in an understudied text—the Guoyu 國語 (Discourses of the states), probably compiled in the late Warring States era (ca. 475–221 BCE)—this article explores how historical speeches and anecdotes were used as an early form of commentary, variously contextualizing, explaining, paraphrasing, glossing, and interpreting the Odes. Before the invention of comprehensive, systematic commentaries associating each poem with a particular historical context and meaning, texts like the Guoyu provided early readers with guides to understanding and using classical texts, and many of their exegetical forms and strategies anticipate the commentarial traditions of the early empires. This article shows that historical speeches were one way in which early Chinese elites were trained in how to read and use the Odes appositely and sensitively, and that we can think of such speeches as a form of commentary.
 
 

Iron production in the Qin state during the late Warring States period: a cost-efficient technological system

Iron production in the Qin state during the late Warring States period: a cost-efficient technological system

Tao Jiang on the Fa Tradition (法家)

Tao Jiang on the Fa Tradition (法家) Yuri Pines (bio) Among the many strengths of Tao Jiang's magnum opus, Origins of Moral-Political Philosophy in Early China, his analysis of the fa tradition (or the fa school, fajia 法家, often misleadingly dubbed Legalists)1 stands out as a major achievement. This achievement is immediately observable from the depth and seriousness with which the fa tradition is covered. Two out of the book's seven chapters (nine if we count Introduction and Conclusion) deal with fa thinkers: chapter 4 is dedicated to Shen Buhai 申不害 (d. 337 b.c.e.), [End Page 449] Shang Yang 商鞅 (d. 338 b.c.e.), and Shen Dao 慎到 (fourth century b.c.e.?); chapter 7 deals with Han Fei 韓非 (d. 233 b.c.e.). These chapters account for 112 pages out of the book's 476 (excluding bibliography and index), that is, almost a quarter of the text. This is dramatically more than the habitual allocation of less than ten percent to fa thinkers in other introductory-level studies of Chinese philosophy.2 This feature alone suffices to hail Jiang's book for its readiness to engage the fa tradition systematically and not as an intellectual aberration. The reasons for the habitual sidelining of fa thinkers (especially Shang Yang) in studies of early Chinese philosophy are not difficult to find. This sidelining started long ago, with its seeds traceable to the Han 漢 era (206/202 b.c.e.–220 c.e.). The fa thinkers were detested by imperial literati because of their abusive rhetoric (e.g., the derision of traditional moral values as "parasites" or "lice" [shi 虱] in the Book of Lord Shang), their advocacy of an excessively centralized and intrusive state apparatus, and most of all—their assault on fellow intellectuals, which was viewed as directly responsible for the infamous Qin 秦 biblioclasm of 213 b.c.e.3 One of China's most illustrious intellectuals, Su Shi 蘇軾 (1037–1101), succinctly summarized the literati attitude: "from the Han dynasty on, scholars have been ashamed to talk about Shang Yang."4 So negative was the reputation of the fa tradition throughout the imperial millennia that even those statesmen who admired Shang Yang's and Han Fei's contribution toward creating "a rich state and a strong army" (fuguo qiangbing 富國强兵) eschewed overt identification with fa thinkers.5 To this traditional dislike of Shang Yang and Han Fei, the twentieth century added a new sort of bias coming from the discipline of Chinese philosophy. Scholars engaged in this discipline may have been traumatized by Hegel's derisive remark about Confucius 孔子 (551–479 b.c.e.) as "only a man who has a certain amount of practical and worldly wisdom—one with whom there is no speculative philosophy."6 Insofar as fa texts (most notably the Book of Lord Shang associated with Shang Yang) epitomize "practical and worldly wisdom" and display little interest in "speculative philosophy," they are deemed irrelevant by philosophers. Not accidentally, studies of fa thinkers only very rarely appear in such major disciplinary journals as Philosophy East and West, Journal of Chinese Philosophy, and Dao. Against this backdrop, one can understand fully the achievement of Tao Jiang. Instead of sidelining the fa thinkers or reducing their role to that of practical statesmen rather than theorists, he engages their philosophy in earnest. He shows not only how much they were immersed in a dialog with earlier thinkers and texts, but also the depth of their impact in the late Warring States period, including on such major texts as Xunzi 荀子 and even Zhuangzi 莊子 (p. 283). Jiang particularly excels in demonstrating the philosophical depth behind the fa thinkers' insistence on the institutionalization of political power. Their advocacy of comprehensive bureaucratization [End Page 450] was not just a response to the practical need of improving the state's functioning. Rather, it reflected their understanding of "the uniqueness and independence of the political domain, especially the nature of political power, that is irreducible to personal virtues. Fajia thinkers were the most clear-eyed about this unique and sui generis nature of political power" (p. 237). Jiang explains this point further in his discussion of Shang Yang: Shang Yang's diagnosis of the nature of...

Continuity and Change in Dao Yin: Comparing and Contrasting the Therapeutic Exercises in Yin Shu (The Book of Pulling, c. 2nd Century BCE) and Zhu Bing Yuan Hou Lun (Treatise on the Origins and Manifestations of Various Diseases, 610 CE)

The manuscript Yin Shu (The Book of Pulling), excavated from Zhangjiashan Han Tomb No. 247, is the earliest surviving text on therapeutic exercise known as Dao Yin (lit. guiding and pulling). Discovered in 1983, this Dao Yin text, together with the drawings of 44 figures performing “guiding and pulling” exercises found in the Mawangdui Han Tomb in 1974, are of great significance to the study of the early history of Dao Yin. Prior to these discoveries, researchers into Dao Yin relied mainly on material found in the Dao Zang (the Daoist Canon), compiled in 1145. This led to their conclusion that Dao Yin was essentially Daoist. The development of Dao Yin reached its zenith during the Sui Dynasty (581–618 CE), when it became one of the three medical departments at the imperial medical education institution. As part of the medical reform of the second Sui Emperor, Yang Di, Dao Yin became the treatment of choice, and the employment of a large number of Dao Yin specialists to the Sui court transformed the state medical service. The compilation of Zhu Bing Yuan Hou Lun (Treatise on the Origins and Manifestations of Various Diseases) under Yang Di’s decree, incorporated an abundance of resources on Dao Yin, enabling physicians to potentially “prescribe” Dao Yin to their patients. Situating both Yin Shu and Zhu Bing Yuan Hou Lun in their social and historical contexts, this article analyses their editorial treatments, examines their different objectives, styles, and readerships, and compares the various exercises described in the two texts. It emphasizes the fact that over a period of nearly a thousand years, from the late Warring States (475–221 BCE) to the Sui and Tang periods, Dao Yin was an important medical practice, culminating in its institutionalization by the Sui government.

Contingency and Historical Inevitability in the Development of the Qin Dynasty

The history of the Qin dynasty is highly contingent and inevitable, with many historical events occurring with a strong sense of fatalism and sometimes quite inexorably. The rise of the Qin dynasty began with the reappointment of Shang Yang by King Xiao of Qin. It was a fortuitous decision, but the encouragement of agriculture and the emphasis on the army met the requirements of historical development. King Huiwen of Qin continued to follow Shang Yang’s changes and expanded Qin’s lands, and Qin continued to grow stronger. For various reasons, Ying Zheng, the later emperor Qin Shi Huang, also ascended to the throne and unified the other six states by defeating six other states one after another. The cause of unification would have been accomplished by the Qin or other state by contingency, but the unification of the late Warring States was inevitable. However, after the establishment of the Qin dynasty, Qin Shi Huang made significant mistakes in the political and cultural policies, and the empire soon fell. It was inevitable that tyranny would lead to the state’s downfall, but the end of the dynasty in just 15 years was somewhat contingent.

The Virtues of Xiao (Filial Piety) and Ti (Brotherly Obedience) as Two Pillars of Confucian Familism

In imperial China (221 BC – 1911), filial piety (xiao) and brotherly obedience (ti) were two core values of family life. Confucian familism made filial piety a cornerstone of the entire social order. The original use of the word xiao from the Western Zhou dynasty (ca. 1045–771 BC) refers primarily to ritual services to deceased parents and ancestors. Later, the Confucians of the Warring States (475–221 BC) thought of xiao particularly as showing obedience and displaying respect towards parents. After the late Warring States, the Confucians again reinterpreted xiao extending it to a political dimension, i.e., obedience and respect to one’s lord. Since then, xiao as the dutiful submission of children to their parents has become the basis for both self-cultivation and the political order. Filial sons were also understood as loyal retainers to meet the needs of the emerging bureaucratic state in imperial China. Down through the centuries, parents constantly taught their children to treat elders with filial piety and brotherly obedience, this behavior being a central measure of the children’s moral worth. Although Confucian thought on the family still has its value and relevance in present-day China, it is increasingly exposed to many challenges. This situation is a consequence of the profound transformation of traditional family ethics, values and institutions brought about by the processes of modernization and globalization.

Genealogy as Meditation and Adaptation with the Han Feizi

Abstract This paper focuses on an early Chinese conception of genealogical argumentation in the late Warring States text Han Feizi and a possible response it has to the problem of genealogical self-defeat as identified by Amia Srinivasan (2015)—i.e., the genealogist cannot seem to support their argument with premises their interlocutor or they themselves can accept, given their own argument. The paper offers a reading of Han Fei’s genealogical method that traces back to the meditative practice of an earlier Daoist text the Zhuangzi and its communicative strategy, providing a conception of genealogy aimed at undoing fixations on political systems in order to bring about a more adaptive state—specifically, genealogy that does not require epistemological commitment to its premises.

NOTES ON THE “NOTE” (JI 記) IN EARLY ADMINISTRATIVE TEXTS

AbstractThis article examines ji 記 in received and excavated texts from the late Warring States, Qin, and Western Han periods. In pre-imperial texts, the word rarely appears, and when it does, it usually refers to records of historical events, precedents, or authoritative knowledge, but the word, in contrast to later periods, never means “note” or “letter.” By contrast, Western Han documents from the arid northwest regions contain many examples of texts that self-identify as ji. These ji are best characterized as less formal notes or letters that invited or required exchanges of items or information between people. The articles argues that this incorporation of ji into different kinds of administrative work gave the word a wider and subtler palette of meanings than it apparently enjoyed in the pre-imperial period, judging from the extant sources. The shift is echoed in descriptions of practices at the Western Han imperial court. Thus, a closer look at ji reminds us that administrative texts help us understand not only government operations, but also shifts in manuscript practices during the early empires.

Where There Is Unity, Order Results: Manufacturers’ Labels and the Creation of Standards in the Late Warring States Period

Where There Is Unity, Order Results: Manufacturers’ Labels and the Creation of Standards in the Late Warring States Period