My system is not decent

In archaeology, the burial customs and burial objects of the tomb are often used to judge the family and identity of the tomb owner.

However, these two pieces of evidence alone are not enough, and it is necessary to combine information such as artifact inscriptions to form a relatively accurate judgment.

Specific to this cemetery, Chen Wenzhe still has a lot of speculations about the clan and identity of the owner of the tomb.

For example, there are mainly the cemetery of the "Hu" family of the Jiangrong nationality, the Jiang surname ethnic group, the Guozhong, Ran, Youhu, and local indigenous tribes.

The reason why there are so many speculations is obviously too much speculation based on the unearthed things and the system of tombs.

For example, the Jiang family must have come from the inscriptions on the unearthed artifacts.

Then there is Guo Zhong, needless to say, because many of the bronze wares that Chen Wenzhe saw were very similar in style to those of the Guo family, or even the same, that is, the inscriptions were different.

Although the above views are different, in general, there is not much controversy about the view that the owner of the tomb may belong to the Qiang Rong family and the Guo family.

Because the people who excavated these bronzes also had the same understanding.

For example, the two tomb pits of M3 and M4 have very special shapes, and both have multiple niches dug on the tomb walls.

This burial custom was not found in the early Central Plains, but was often found in early sites such as Xindian and Siwa, dating back to the Majiayao period.

In addition, the high-necked bag-footed girdle unearthed from the tomb is also an important basis for judging the family of the tomb owner.

The high-necked bag feet are concentrated in the west of Guanzhong, Tianshui and Pingliang in Gansu Province.

It has its own development process sooner or later, and the end time should be in the early years of the Western Zhou Dynasty, which is basically the same as the end time of the Zhou style milk nail pattern gui.

At present, there is a consensus on the source of the high-necked Zuge from the eastern part of Gansu Province.

That is, Xindian and Siwa cultural distribution areas.

This is roughly consistent with the distribution of tombs with niches.

At the same time, in the tombs with niches, most of them were buried with high-necked bags.

The two seem to be very closely related, and there is a significant difference between this type of tomb and the tombs of Ji and Zhou represented by Liancuoge.

Of course, this is also different from the tombs of Yin survivors with "waist pits".

To sum up, Chen Wenzhe believes that this burial custom is an earlier tradition that originated in Gan Province.

And this area happens to be the distribution range of the Qiang Rong ethnic group in the literature, so it should be correct to say that the owner of the tomb is Qiang Rong.

In addition, there are many records of Qiang Rong in the literature.

It is recorded in "Shangshu·Mu's Oath" that among the tribal coalition forces that King Wu destroyed Shang, there were Qiang people.

The oracle bone inscriptions written by merchants also contain conflicts with the Qiang people.

Even in the origin myth of the Zhou people, Jiang Yuan, the Qiang girl, is the mother of the ancestor Houji.

From this point of view, the Qiang (Jiang) Rong was not only an important allied ethnic group for the Zhou people to destroy the Shang, but also a marriage group that had intermarried with the Zhou people surnamed Ji for a long time.

They should have a wide and long-term distribution in the Guanzhong area.

On this basis, Chen Wenzhe believes that the cemetery in the photo is a proof of the great integration of a nation.

However, the disappearance of the high-collar bag-footed gai in the later tombs of the Guanzhong area may be the result of the material culture of the Jiang people being assimilated.

Of course, this view is not limited to Chen Wenzhe. The excavators also judged that it was the cemetery of the "Hu" family of the Jiang Rong clan based on the inscriptions on the bronzes unearthed in this cemetery.

It's just that Chen Wenzhe thinks this point of view is good, but there are still different opinions.

For example, the bronze wares unearthed from Tomb No. 15 contained 12 pieces and [-] kinds of clan emblems.

Bronze wares were unearthed from pit No. 8, including 7 pieces and [-] kinds of clan emblems.

Some of them have been found in Anyang, and other areas unearthed or handed down bronze.

Most of these belong to merchants and have nothing to do with the ethnicity of the Zhou people.

At the same time, judging from the existing archaeological data, there are few cases of Zhou people confirming the use of family emblems.

In addition, the forbidden and "household" you cannot prove that there is a necessary connection with the owner of the tomb.

Especially when several family emblems appear in the same tomb at the same time.

Judging from the pottery models unearthed from the Xiaomintun site, the casting place of this batch of bronze wares should also be in Anyang, which belonged to merchants.

In addition, most of the previously discovered burial high-necked bags were full of burials and accompanied by bronze vessels without inscriptions.

"Jiang Rong" at this stage may have not yet used words and it is unknown.

Based on the above reasons, Chen Wenzhe believes that the theory that the cemetery belongs to the "Hu" family of the Jiang Rong family may not be valid.

From Chen Wenzhe's point of view, perhaps that piece of purpose has existed for a long time.

And under the long river of time, the existence of each family is very small.

Therefore, the princes buried in that cemetery may not be from the same family, nor from the same period.

He knew this from the unearthed bronze wares before, because there were early Zhou, middle and late Zhou, and even Spring and Autumn and Warring States periods.

This can explain the problem very well, such as the "hu" Fang Yi unearthed from the No. [-] tomb.

Chen Wenzhe had seen Zong Yi before, and this kind of ritual vessel was very precious.

Through it, or looking through the classics that have been handed down, some things can be determined.

In fact, archaeologists sometimes ignore some basic details when discussing specific age and ethnicity issues, which leads to problems in the logic of the argument.

When discussing specific surviving phenomena, attention must be paid to time scales.

The age of the relics, the age of the remains, the age of the archaeological culture, and even the age of historical events must not be confused. Their time scales are different.

There is a certain logical relationship between archaeological culture and ethnicity.

However, there has been a lack of systematic and in-depth research on this relationship in the academic circle.

Therefore, there is often an illogical, direct argumentation process from pottery to archaeological culture, and then to specific ethnic groups.

This is a problem that all professionals who like to study the provenance of antiques need to pay special attention to in future research.

The relationship between archeology and literature is also worthy of serious consideration.

There are two extremes in today's academic circles' attitude towards literature.

One is to only look forward to the literature, and the other is to abandon the literature.

This is not advisable, and it is very necessary to use documents carefully in archaeological research.

Archeology is not omnipotent and has its own limitations.

Many problems cannot be solved by archaeology alone, which requires further discussion with the help of literature, ethnography, anthropology and other materials.

For example, comparing archaeological materials to a ball of dough, the dough itself must be reconciled, and its scientificity and integrity need to be guaranteed;
As for how to process it, you can let go of your imagination and make it into bread, buns or noodles. Theories and materials from various disciplines can be used for reference.

It cannot be said that making steamed buns is okay, but making bread is not. This is a basic attitude that research should have.

Taking the two Western Zhou tombs in Shigushan, Baoji as an example, we can now discuss their genealogy and age in detail by combining relevant archaeological discoveries and document records.

This research method that combines typical tomb cases with document records is worth learning for everyone.

In the future, this approach could also be attempted to analyze specific archaeological material from historical periods.