Page 14 - Yangdetang Coollection of Jades November 2017 HK

Figs 06, 07 Miaodigou Culture Figs. 08, 09 Qijia Culture Jade bi-disc and cong, excavated in Shizhaocun
Stone bi-disc; stone tube-shaped object (prototype cong), 插圖 08、09 齊家文化 玉璧、琮 師趙村出土

excavated in Yangguanzhai

插圖 06、07 廟底溝文化
石璧、石方筒（原始琮） 楊官寨出土

「『 介 』 字 形 」 象 徵「 通 天 」 的 傳 統 非 常 重 要， 在 公 元 前 Broadly speaking, the Eastern Chinese people were keen observers
2300 年以後的龍山文化時期發展成所謂「華東式扉牙」，凡 of different life forms and their transformations, and venerated the
是加飾「華東式扉牙」的玉器，如插圖 05 玉戚，是用在禮神 power of their metamorphosis from larvae or embryo to mature
祭典中的樂舞器，也是一種禮器。由於養德堂藏玉中也有多 adult. They believed that animals can enhance shamans’ power of
件具「華東式扉牙」的玉器，所以在此先做說明。 communication with the gods. Excavations of high-ranking, larger
tombs, probably belonging to shamans, often found the occupant
總之，公元前 3500 年以後，華東地區瀰漫著「動物精靈崇拜」 wearing on his head, chest or wrists various jade ornaments carved
的信仰，巫覡地位高，考古所見多為高規格墓葬中隨葬「神 with representational or semi-abstract animalistic decorations.
靈動物」主題玉雕。 The jade animals found around the legs are normally drilled with
attachment holes, presumably to be sewn to the lower hems of the
從考古出土玉器的地理分佈與母題相似度，李新偉先生首度 ceremonial robe. Jade axes that symbolise power are sometimes
提出「上層交流網」的概念，認為不接壤的地區統治階層可 carved with the god/ancestor pattern. Only jade bi discs are left
能相互交流著有關宗教信仰、宇宙觀等概念。本文的地圖清 plain and undecorated. Not until late Liangzhu Culture (circa
楚顯示東北遼河流域與長江下游巢湖－太湖地區，擁有相似 2600-2300 B.C.) were bi discs carved with symbols relating to
的胚胎式動物、動物面紋、人像等玉雕。 heavenly phenomena, probably a form of ‘code of communication
with the gods’.

但是華西地區發展了完全不同的玉禮器系統。河南靈寶西坡 Thus, in the Eastern China area, jades are commonly carved into
仰韶文化中晚期（約公元前 3500-2700 年）的墓羣裡，不分 the embryonic forms of insects, reptiles or mammals (fig. 01 and
男女都可擁有玉鉞，更將圓弧形刃端朝著墓主頭端放置，此 02), or with animal masks centered on a pair of large eyes (fig. 03).
一不分性別可擁有玉兵，以及刃端向上的執拿或擺放方式， The ‘heavenly conduit’ - a cap-shaped object - is also frequently
是華西的「玉瑞器」傳統。 featured, and can be traced to the headdress with a rising point in
the centre worn by the ‘round-eyed god/ancestor’ (fig. 04) on the
更值得注意的是，陝西高陵楊官寨廟底溝文化遺址（約公元 pottery bowl of the Hemudu Culture, excavated from the third
前 3500 年），出土了磨治甚佳的一件石璧與二件極淺射口的 strata (circa 4500-4000 B.C.). The cap-shaped object in fig.3 is
原始石琮的斷塊。2（插圖 06, 07）這一具象的「圓 v.s. 方」傳 carved as a ‘pointed headdress’; the drilled holes along the base
統在黃河上中游持續發展，推估未來考古發掘應可以建構出 are for attachment of pins, to better secure the headdress to the
公元前第三千紀黃河上中游璧、琮發展史；到了公元前 2300 head. It is considered a ‘heavenly medium’ that can help obtain
年左右，已發展出「璧琮組配」的禮制，見於齊家文化早期 divination or protection.
墓葬中。（插圖 08, 09）
The tradition of using the pointed design to symbolise ‘heavenly
2 已公布的石琮線繪圖不夠正確，發掘者王煒林館長曾示我清晰的彩圖，是微 conduit’ is of great significance. In the Longshan Culture,
帶淺射口。 developed after 2300 B.C., a decorative motif termed ‘Eastern
2 The line drawing published here is not very accurate. I have been shown a clear colour China-style tooth marks’ appeared. Jades carved with ‘Eastern
photograph by the excavator Mr. Wang Weilin, vice director of the Shaanxi History China-style tooth marks’, such as the jade qi axe in fig. 05, were
Museum, and it shows a very slight collar around the aperture. used in votive rituals as a musical or dance instrument, as well as a
ritual object. This point is highlighted here since there are several

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