scholarly journals THE HAN RIVER AS THE CENTRAL AXIS AND THE PREDOMINANCE OF WATER: QUESTIONING THE CLAIM OF “NO CHU-RELATED TRAITS” IN THE VIEW OF TERRESTRIAL SPACE IN THE RONG CHENG SHI MANUSCRIPT (FOURTH CENTURY B.C.E)

Early China ◽  
2021 ◽  
Vol 44 ◽  
pp. 143-235
Author(s):  
Vera Dorofeeva-Lichtmann

AbstractThe description of the “Nine Provinces” (Jiu zhou 九州) found in the Rong Cheng shi 容成氏 (Mister Rong Cheng?, late fourth century b.c.e.) manuscript from the Shanghai Museum Bamboo Slips Collection (Shangbo cangjian 上博藏簡) is the only manuscript version of it known to date. Its discovery immediately raised the question of its relation to the cluster of descriptions on the “Nine Provinces” transmitted from the late Warring States to the early Western Han periods. There is general consensus that the manuscript description of the “Nine Provinces” has close affinity with the transmitted descriptions, as well as with a wide spectrum of transmitted early Chinese texts in general. It is distinguished by the eclectic combining of known spatial concepts, rather than manifesting any radically new or specifically Chu traits. In this study I reassess this impression with respect to the reference to the Han River in the manuscript, which up to now has been noted only in passing as an unsolved puzzle. I argue that the Han River is referred to here as the central axis that divides terrestrial space into southern and northern halves, something that implies a shifting of the mapped area to the South and thus conveys a Chu view of space. Together with philological analysis of the descriptions of terrestrial space, I apply an innovative method of investigation of these descriptions through landmarks, using as a visual aid traditional Chinese historical maps. In addition, I explore the predominance of waters as the distinguishing feature of the representation of terrestrial space in the Rong Cheng shi manuscript and demonstrate its difference from the structuring of terrestrial space proceeding from mountains to waterways to be seen in the majority of transmitted early Chinese texts.

2020 ◽  
Vol 3 (2) ◽  
pp. 193-205
Author(s):  
Wu Zhenwu

There have been different explanations of the text written on strip no. 1 of the Chu bamboo slips excavated from Yangtianhu 仰天湖, Changsha 長沙, Hunan. Based on a newly published Warring States private seal inscription containing a two-word first name as well as the ancient habit of using loan graphs, this article suggests that the expression cuo shu 疋in the bamboo manuscript should be read as cuo ju 蔖苴, meaning “shoe insoles made of straw.”


2021 ◽  
Vol 4 (1) ◽  
pp. 172-188
Author(s):  
Hung-sen Chen (陳鴻森)
Keyword(s):  

Abstract This article discusses three topics. First, it discusses the line “I could not fill my slanting basket” 不盈頃筐 in the poem “Juan er” 卷耳. The Anhui University Bamboo Slip version’s qing 頃 (slanting) is written . This, as with the Chu Silk Manuscript character, should be explained as qi 攲 (lopsided). Second, regarding the line “Do you not understand me?” 不諒人只 in the poem “Bai zhou” 柏舟 of the Yong Airs 鄘風 section, the Anhui University Bamboo Slip version of liang 諒 (understanding) is written jing 京. This character should be understood as qiang 強 in the sense of “coerce/force” 強迫. In the line “Supporting King Wu” 涼彼武王 in the poem “Da ming” 大明 of the Major Elegantiae 大雅, liang 涼 is similarly explained as 強 in the sense of “coerce” 威強. These two characters have always been traditionally glossed as either “trust” 信 or “assist” 佐. Third, regarding the line “… it cannot be recited” 不可讀也 of the poem “Qiang you ci” 牆有茨, du 讀 (reciting) in the Han Poetry 韓詩 is glossed in the sense of “record and narrate” 記述, which is superior to the traditional gloss.


1965 ◽  
Vol 23 ◽  
pp. 78-105 ◽  
Author(s):  
A. F. P. Hulsewé

In antiquity, China was far from being the China we know today, neither in extent, nor in political and social organisation. To the south it did not extend beyond the Yangtze River, to the north it stopped short of the Mongolian steppe, to the north-east, only a small part of the south Manchurian plain was included, whereas in the west it merely went up to the easternmost part of what is now Kansu Province; the Szechwan plain was only included at the end of the fourth century B.C. Politically, the King of Chou was theoretically the overlord of most of this area, but in actual practice, independent rulers reigned over a congeries of larger and smaller states. As a result of wars of conquest, seven large states had come to be formed by the middle of the fifth century B.C. and these were engaged in a ceaseless struggle for supremacy. The time between the middle of the fifth century and 221 B.C., when the western state of Ch'in finally conquered all its rivals, is known as the period of the Warring States.


Author(s):  
Charles Sanft

This chapter concentrates on archaeologically recovered paleographic and material culture remaining from the pre-imperial and early imperial periods in China. One part of the chapter treats capitals and the settlements and cities that preceded them. Another section considers the systems of household registration that, beginning circa fourth century bce, created and maintained records of the population. Those records allowed officials to keep track of population statistics. Another section looks at the information we have about practices connected with oaths and covenants. Whether between states or within polities and groups, oaths and covenants were an important means of affirming agreement and creating cohesion. The final section concerns tallies, which archaeologists have recovered in various forms. Tallies were a way of proving authority and establishing trust and are known from examples in shapes ranging from tigers and dragons to bamboo.


Author(s):  
Edward Slingerland

The xin is most commonly characterized in pre-Qin texts as a locus of thought and decision making, sometimes linked to cognition or moral emotions like worry or compassion, but primarily concerned with what we could very well call “reason.” Especially once we enter the Warring States, it is represented as at most only vaguely located in the body, with an extremely tenuous relationship to both the body itself and other bodily parts. It is reasonable to describe the xin as metaphysical, somehow free of the limitations of the physical world. Focusing on the term xin (heart, heart-mind, mind), this chapter uses qualitative textual analysis to make the case that early Chinese texts were written by people who embraced, at least implicitly, a “weak” form of mind-body dualism. This includes the idea that the mind is at least somewhat immaterial, qualitatively different from the other organs, and the seat of reason, free will, and the individual self.


2016 ◽  
Vol 44 (1) ◽  
pp. 123-149
Author(s):  
Constance A. Cook

This essay reexamines the fourth century BC divination records found in the tomb of Shao Tuo 邵佗 in Baoshan 包山, Jingzhou 荊州, Hubei. Using charts, rules, and examples for divination from a newly discovered trigram divination text, called by modern scholars, the Shifa 筮法 (Stalk Method), and preserved in the Tsinghua University collection of Warring States period bamboo manuscripts, the author suggests a radical new way to interpret stalk divination results and speculates upon a possible diagnosis. Essentially, the author unpacks the Baoshan results according to the rules of trigram divination given in the Shifa and not of hexagram divination as in the Zhouyi 周易 (Changes of Zhou).


NAN Nü ◽  
2001 ◽  
Vol 3 (2) ◽  
pp. 157-195
Author(s):  
Lisa Raphals

AbstractA corpus of ethical and political arguments specifically attributed to women in Warring States and Han texts are philosophically comparable to the arguments of the Masters texts, but are not associated with teaching lineages. These hierarchical persuasions and instructive arguments cannot be attributed to ministers. They suggest new perspectives on contemporary discussions of the nature of philosophical debate, adversariality, and authority in Warring States China.


2012 ◽  
Vol 75 (3) ◽  
pp. 547-557 ◽  
Author(s):  
Sarah Allan

AbstractIn light of the recent discovery of Warring States period bamboo slips, now in the collection of Tsinghua University, inscribed with texts described as shu, “documents” or “similar to shu”, this article explores the question of “what were shu?” It suggests that shu can be understood as a literary form apart from the history of the Confucian classic, the Shang shu 尚書 (Ancient Documents) or Shu jing 書經 (Book of Documents) and the Yi Zhou shu 逸周書. Formal characteristics include: shu were – or pretended to be – contemporaneous records; and shu include formal speeches by model kings and ministers from ancient times. Many shu include the expression wang ruo yue 王若曰, which is also found in bronze inscriptions, where it indicates that a royal speech was read aloud by an official. Thus, the literary form originated with the practice of composing speeches in writing before they were read out in formal ceremonies, with a bamboo slip copy presented to the officials addressed. Later shu were fictional compositions, written in the style of these ancient documents.


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