Page 548 - The Golden Age of Chinese Archaeology: Celebrated Discoveries from the People’s Republic of China

1 Karlbeck 1926. the manuscripts from Mawsngdui further demonstrate its
2 ¥019853,262-269. prominence in the Changsha region. It is undeniable that
3 ¥019963,113-118. these esrly philosophies had a close relstionship with the
4 Yu i996b, 119 -132. locsl tradition of Chu thought.
5 Yu 19963,143 -146. 39 Xi3oi974.
6 See the Zheng yu chapter of the Guoyu, 3nd the twenty-
sixth yesr of the Duke of Xi in the Zuo zhuan.
7 See the Shang song 3nd Yin wu chapters of the Shi jing.
8 See the Chu shi ji3 3nd Zhou ben ji chapters of the Shi ji;
the phrase 3lso appesrs in in the Ji jie crmpter of Liu
Xiang's Bie \u, and the Yi wen zhi chspter of the Hanshu.
9 Shaanxi i979b, 38 - 43.
10 See the Fei gong shang chapter of the Mo zi.
11 See the Di xing xun chapter of the Huai nan zi.
12 See the Chu shi jia chapter of the Shi ji.
13 See twelfth year of the Duke of Zhao, in the Zuo zhuan
14 Xu Guang's words in the ji jie, the Chu genealogy chap-
ters of the Shi ji
15 From references quoted in the Gua di zhi as cited in the
Shi ji zheng yi and the Jiang shui chapter of the Shu jing
zhu.
16 As stated in the Di li zhi chapter of the Han shu.
17 According to Song Xiangfeng of the Qing dynasty, in
chapter nine of the Guo ting lu, "Yuxiong of Chu resided at
Danysng, snd King Wu moved his cspitsl to Ying."
18 Wang Yuzhe describes the various theories in Wang 1950.
19 Meng 1997.
20 Hubei 1995C.
21 Jingzhou 1987.
22 Yichang 1984.
23 Hubei 1992.
24 Chen i98ob. Jingzhou 1987.
25 Su 1984!).
21
26 Liu 1995,1:213 " ^' 291 - 292.
27 See Hubei 1992,114,120,121.
28 Hensnsheng 1991. Li Ling investigates the identity of the
tomb's occupant in Li Ling 1981 and in 1996)3.
29 Li 1936; Yin 19553, 22; Liu 1935; Anhui 1953; Beijing 1954,
i-3;T3ngi934.
30 Yu 1985!), 67-72, 93-107.
31 See Liu 1995, chapter 4, 83-246.
2 l
32 Liu Hehui 1995 1:114 - !3 ' %° - 2O 9-
33 Jingmen 1998.
34 Li Ling 1985.
35 Li Ling 1998, 3:96-104.
36 Zhang Zhengming I995b, 272 - 277, 294 - 299.
37 Zhao 1995, 51-99.
38 To restore the heavily damaged society and economy, the
early Han promoted the Huanglso school, which sdvo-
csted a "do-nothing" government. The philosphy attrib-
uted to Laozi originsted in the region of the Chu stste,
whereas that of Huangdi (the Yellow Emperor), concerned
primarily with immortality and divination, originated in
the Qi state. Perhsps becsuse of their resembhnce, during
the esrly Ran period these two texts were intermingled
and informed religious Daoism of the later periods. The
popularity of the Huangtao school during the esrly half of
the Western Han period is noted in the historical texts;

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