Preface Yan Wenming
001 Introduction Fang Xiangming/Xia Yong/Chen Minghui
007 I Sacred Motif-Complete Image and Its Transformation
018 1-1 Sacred motif
056 I-2 Dragon head motif
061 11 Funeral rites of the King-Actor of the God
062 n-i Head Ornaments
098 II-2 Necklace Ornaments
114 II-3 Arm bracelet
136 II-4 0ther ornaments
147 m Cong-the theocracy and the cosmology，heaven and earth
148 ni-i Cong
182 III-2 Cong-stylistic jade objects
194 III-3 Cong-stylistic awl-shaped object
202 III-4 Cong-stylistic cylindrical objects
211 IV B/-the symbol of wealth
219 V Jade yue and sceptre
220 V-i Jade yue sceptre
240 V-2 Luxurious sceptre
250 V-3 0ther sceptre
255 VI Jade ritual utensils
256 VI-i Spindle whorl and loom
262 VI-2 Jade implements
266 VI-3 Spoon food utensils
270 VI-4 Jade inlaid wooden blank lacquer
276 Appendix
The burial plan and the line graph of the main objects of Yaoshan and Fanshan
297 Postscript
摘要
The research of the Liangzhu Culture culminated with the discovery of the elite cemeteries at the Fanshan and Yaoshan Sites in 1986 and 1987， respectively. The rich elite tombs， buried with thousands of jade items and interred in enormous artificial platforms are the fruit of well-organized， multipleoperational， and laborious production by the Liangzhu society as well as a direct reflection of its social wealth. The social status and hierarchy of the tomb occupants， manifested by the combination and quantity of the jade items they owned， are the hallmark of the social order or power of the society， and become the unique material lens to understand the Liangzhu social structure. Many of the jade products discovered from the Fanshan and Yaoshan Cemeteries have unprecedented shapes amongst the discovered and transmitted jade items. Indeed， some of the types of the jade are unique in prehistoric China. According to the excavation information， except for several jade forms such as cong tubes and bi disks， most jades could be categorised into three main groups: assembled object， stitched object and inlaid object. Such categorization leads to our successful reinstallation of several sets of important objects， including a complete set of yue axe and zhang sceptre， the pendant set consisting of huang semi-circular pendants and round-shaped plaques， and the lacquer items with jade inlay. The reinstallation adds supportive evidence to understand the social role and functions of jades in Liangzhu society. The Liangzhu sacred images are comprised of composite patterns such as the so-called sacred human and animal face motif and independent patterns such as animal face motif. The dentification of the complete sacred human and animal face motif for the first time offers the key to the puzzle of how the carved images on the sections of cong tubes originated. The sacred images are almost the only theme of the carved symbols on Liangzhu jades. The shape of cong tubes， guanzhuangqi cockscomb-shaped objects， sanchaxingqi three-pronged objects， and dun and mao end ornaments of yue axes is all closely associated with the sacred images. In other words， almost all the Liangzhu jades are influenced by the sacred images1. The excavation of the Fanshan and Yaoshan Sites ignificantly improved our understanding of the Liangzhu Archaeological Site Complex. From the 1980s to early 21st century， the continuous rchaeological work at the Liangzhu Archaeological Site Complex has been focused on the excavation at the Mojiaoshan， Huiguanshan， Miaoqian， Tangshan， Bianjiashan Sites especially. Since 2007， the discovery of the Liangzhu Ancient City and the largescale Water Conservancy System further reveals the planning and developmental structure of this early state society in East Asia. The Liangzhu state was supported by developed rice economy， had high stratified social structure， and most significantly， had a unified ideological system across the Lower Yangtze River region. The Liangzhu Ancient City was the power and belief center of the Liangzhu early state2. The discovery of the Fanshan and Yaoshan Cemeteries is one of the major achievements in Liangzhu archaeology as it provides valuable material to investigate the unique civilizational discourse represented by the Liangzhu state. That is， theocracy is the supreme， with theocracy as the link，theocracy and kingship closely combined. One The Fanshan Royal Cemetery is located to the northwest corner of the Mojiaoshan Palace Area inside the Liangzhu Ancient City. The main part of the site measures around 90m long (east-west) and around 30m wide (north-south)， 12m above the sea level. Within the 660m2 of excavated area at west Fanshan， the Zhejiang Provincial Institute of Cultural Relics and Archaeology unearth 11 Liangzhu elite tombs in total in 1986. Nine of the tombs， centred around tomb no. M12， belonged to the early Liangzhu period. In the late Liangzhu period， the platform was built up again and two tombs were buried. According to the typological and stylistic characteristics of the buried ceramics and jade items， combined with dates derived from the bottom of the altar， it can be surmised that the Fanshan Royal Cemeter y was initially built around 3000 BC and ontinuously used till the late Liangzhu period. Around 1200 pieces (sets) of burial goods were found from these nine early Liangzhu tombs. Among them there are 36 ceramic vessels， including ding tripods， zeng steamers， dou stemmed dishes， filters， and dakougang bigmouthed jars， and 53 stone yue axes. The rest are all jade items， including more than 20 types of jades， such as cong tubes， bi disks， yue axes， zhuxingqi cylindrical objects， huanzhuo ring-shaped bracelets， guanzhuangqi cockscombshaped objects， sanchaxingqi hree-pronged objects， zhuixingqi awl-shaped objects， huang semi-circular pendants， hooks， tubes of various shapes， beads， bird-shaped， fish-shaped， turtle-shaped， and cicada-shaped objects， as
