《山海经》神权空间认知新范式——第73篇:清凉寺遗址五道锁判定——晋南龙山世俗礼制的标杆
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| author | chen, shuang |
| author_facet | chen, shuang |
| contents | <p>清凉寺遗址是晋南地区龙山文化时期规模最大、等级最高的墓地之一,位于山西省芮城县,绝对年代约为公元前2300—前1900年,属龙山文化晚期。遗址发现大型墓地,出土大量玉石器(玉璧、玉琮、玉钺、多孔玉刀等),墓葬规模悬殊、随葬品差异巨大,被学术界认定为晋南地区龙山时期的社会分层中心和礼制萌芽的重要实证。然而,其属性判定长期缺乏刚性、可量化、可重复的排他性标准。本文以作者建立的五道锁方法论为判定工具,从双轨编码计量基准、隐神-显神权力本质、二元神权运行模式、神权空间梯度、人神分野空间格局五个维度,对清凉寺遗址进行系统性检验。研究表明:第一锁,遗址未发现74.8米神权短里模数,未发现天文定向、网格化规划,墓葬尺寸、玉石器尺寸均无神权模数规律,出土骨尺等世俗计量工具,符合世俗编码特征;第二锁,未发现统一的隐神圣徽,出土玉石器为世俗等级象征,无神人兽面纹、龙盘、神面石雕等神权符号系统;第三锁,运行模式为世俗独立型,社会分层基于财富和等级而非神权,社会资源向世俗礼制建设倾斜;第四锁,遗址位于晋南,属《大荒北经》世俗人域范围,与陶寺(神权聚落)形成空间对立,共同构成晋南“神权(陶寺)-世俗(清凉寺)”双中心格局;第五锁,人神空间呈分野格局,墓地分区明确,随葬品为世俗礼器,未见独立神权祭祀核心区。五道锁全部指向世俗聚落特征。据此,本文确认清凉寺遗址为晋南龙山文化晚期的世俗礼制中心——与陶寺神权中心形成直接对比,共同构成晋南虞朝时期的“神权-世俗”双中心格局,为理解虞朝双中心文明形态提供了刚性实证。</p> <p> </p> <p> </p> <p>The Qingliangsi site is one of the largest and highest-grade cemeteries of the Longshan period in southern Shanxi, located in Ruicheng County, Shanxi Province, dating to roughly 2300–1900 BCE (late Longshan period). The site features a large cemetery with numerous burials, yielding large quantities of jade and stone artifacts (jade bi, cong, yue, multi-hole knives, etc.). The burial sizes vary greatly, as do the quantities of grave goods, and the site is recognized by scholars as a key center of social stratification and an important empirical site for the emergence of ritual systems in southern Shanxi during the Longshan period. However, its attribute determination has long lacked rigid, quantifiable, replicable, and exclusive criteria. Using the author’s Five-Lock Methodology, this paper systematically examines the Qingliangsi site from five dimensions: the dual-track coding metrological benchmark, the essence of invisible vs. visible divine power, the binary theocratic operating model, theocratic spatial gradient, and the spatial pattern of human-divine separation. The results show: (Lock 1) the site shows no 74.8 m theocratic short li module, no astronomical orientation or grid planning; burial dimensions and jade artifact sizes show no theocratic modular patterns; excavated bone rulers confirm secular coding characteristics. (Lock 2) No unified invisible divine emblem is found; the jade and stone artifacts symbolize secular hierarchy, with no theocratic symbol systems such as the Liangzhu divine figure, Taosi painted dragon disk, or Shimao divine face carving. (Lock 3) The operating model is secular-independent; social stratification is based on wealth and status rather than theocracy; social resources were allocated to the construction of secular ritual systems. (Lock 4) The site is located in southern Shanxi, within the secular human realm defined in the Classic of Great Wilderness North, forming a spatial opposition with Taosi (a theocratic settlement) and together constituting a “theocratic (Taosi)-secular (Qingliangsi)” dual-center pattern in southern Shanxi. (Lock 5) The spatial pattern shows human-divine separation, with clear zoning of the cemetery; grave goods are secular ritual vessels, with no independent theocratic sacrificial core. All five locks point to characteristics of a secular settlement. Accordingly, this paper confirms that the Qingliangsi site is a late Longshan secular ritual center in southern Shanxi—directly contrasting with the Taosi theocratic center—jointly forming a “theocratic-secular” dual-center pattern in the Yu Dynasty period of southern Shanxi, providing rigid empirical evidence for understanding the dual-center civilization form of the Yu Dynasty.</p> |
| format | Recurso digital |
| id | zenodo_https___doi_org_10_5281_zenodo_19515783 |
| institution | Zenodo |
| language | cmn |
| publishDate | 2026 |
| publisher | Zenodo |
| record_format | zenodo |
| spellingShingle | 《山海经》神权空间认知新范式——第73篇:清凉寺遗址五道锁判定——晋南龙山世俗礼制的标杆 chen, shuang 清凉寺遗址;五道锁方法论;世俗聚落;礼制中心;晋南;龙山文化;陶寺;双中心 Qingliangsi site; Five-Lock Methodology; secular settlement; ritual center; southern Shanxi; Longshan culture; Taosi; dual-center <p>清凉寺遗址是晋南地区龙山文化时期规模最大、等级最高的墓地之一,位于山西省芮城县,绝对年代约为公元前2300—前1900年,属龙山文化晚期。遗址发现大型墓地,出土大量玉石器(玉璧、玉琮、玉钺、多孔玉刀等),墓葬规模悬殊、随葬品差异巨大,被学术界认定为晋南地区龙山时期的社会分层中心和礼制萌芽的重要实证。然而,其属性判定长期缺乏刚性、可量化、可重复的排他性标准。本文以作者建立的五道锁方法论为判定工具,从双轨编码计量基准、隐神-显神权力本质、二元神权运行模式、神权空间梯度、人神分野空间格局五个维度,对清凉寺遗址进行系统性检验。研究表明:第一锁,遗址未发现74.8米神权短里模数,未发现天文定向、网格化规划,墓葬尺寸、玉石器尺寸均无神权模数规律,出土骨尺等世俗计量工具,符合世俗编码特征;第二锁,未发现统一的隐神圣徽,出土玉石器为世俗等级象征,无神人兽面纹、龙盘、神面石雕等神权符号系统;第三锁,运行模式为世俗独立型,社会分层基于财富和等级而非神权,社会资源向世俗礼制建设倾斜;第四锁,遗址位于晋南,属《大荒北经》世俗人域范围,与陶寺(神权聚落)形成空间对立,共同构成晋南“神权(陶寺)-世俗(清凉寺)”双中心格局;第五锁,人神空间呈分野格局,墓地分区明确,随葬品为世俗礼器,未见独立神权祭祀核心区。五道锁全部指向世俗聚落特征。据此,本文确认清凉寺遗址为晋南龙山文化晚期的世俗礼制中心——与陶寺神权中心形成直接对比,共同构成晋南虞朝时期的“神权-世俗”双中心格局,为理解虞朝双中心文明形态提供了刚性实证。</p> <p> </p> <p> </p> <p>The Qingliangsi site is one of the largest and highest-grade cemeteries of the Longshan period in southern Shanxi, located in Ruicheng County, Shanxi Province, dating to roughly 2300–1900 BCE (late Longshan period). The site features a large cemetery with numerous burials, yielding large quantities of jade and stone artifacts (jade bi, cong, yue, multi-hole knives, etc.). The burial sizes vary greatly, as do the quantities of grave goods, and the site is recognized by scholars as a key center of social stratification and an important empirical site for the emergence of ritual systems in southern Shanxi during the Longshan period. However, its attribute determination has long lacked rigid, quantifiable, replicable, and exclusive criteria. Using the author’s Five-Lock Methodology, this paper systematically examines the Qingliangsi site from five dimensions: the dual-track coding metrological benchmark, the essence of invisible vs. visible divine power, the binary theocratic operating model, theocratic spatial gradient, and the spatial pattern of human-divine separation. The results show: (Lock 1) the site shows no 74.8 m theocratic short li module, no astronomical orientation or grid planning; burial dimensions and jade artifact sizes show no theocratic modular patterns; excavated bone rulers confirm secular coding characteristics. (Lock 2) No unified invisible divine emblem is found; the jade and stone artifacts symbolize secular hierarchy, with no theocratic symbol systems such as the Liangzhu divine figure, Taosi painted dragon disk, or Shimao divine face carving. (Lock 3) The operating model is secular-independent; social stratification is based on wealth and status rather than theocracy; social resources were allocated to the construction of secular ritual systems. (Lock 4) The site is located in southern Shanxi, within the secular human realm defined in the Classic of Great Wilderness North, forming a spatial opposition with Taosi (a theocratic settlement) and together constituting a “theocratic (Taosi)-secular (Qingliangsi)” dual-center pattern in southern Shanxi. (Lock 5) The spatial pattern shows human-divine separation, with clear zoning of the cemetery; grave goods are secular ritual vessels, with no independent theocratic sacrificial core. All five locks point to characteristics of a secular settlement. Accordingly, this paper confirms that the Qingliangsi site is a late Longshan secular ritual center in southern Shanxi—directly contrasting with the Taosi theocratic center—jointly forming a “theocratic-secular” dual-center pattern in the Yu Dynasty period of southern Shanxi, providing rigid empirical evidence for understanding the dual-center civilization form of the Yu Dynasty.</p> |
| title | 《山海经》神权空间认知新范式——第73篇:清凉寺遗址五道锁判定——晋南龙山世俗礼制的标杆 |
| topic | 清凉寺遗址;五道锁方法论;世俗聚落;礼制中心;晋南;龙山文化;陶寺;双中心 Qingliangsi site; Five-Lock Methodology; secular settlement; ritual center; southern Shanxi; Longshan culture; Taosi; dual-center |
| url | https://doi.org/10.5281/zenodo.19515783 |