Victor H. Mair, “<strong>Was</strong> <strong>There</strong> a <strong>Xià</strong> <strong>Dynasty</strong>?”<strong>Sino</strong>-<strong>Platonic</strong> <strong>Papers</strong>, 238 (May 2013)It is entirely possible there was a Xia (I am sure I would have been skeptical about theexistence of the Shang if Yinxu had never been discovered), but many, many things are entirelypossible, and there is no evidence for the existence of the Xia (unless you count things writtendown a millennium or more after the fact). Your list of what would be necessary to prove itsexistence (section XXX) is a very useful thing to put out there.I have not come across much about the dynasty from the past ten years which coversground you have not already covered in the paper. I looked over the relevant passages of LiLIU’s books again, and they provide a good overview of the standard Chinese understanding ofthe Xia, but, again, seem to have nothing (relevant to the question at hand) that you haven’talready covered. <strong>There</strong> have (of course) been a number of articles published in Chinese over thepast decade which discuss the Xia, but the ones I have read mostly seem just to be using the termas shorthand for something else. I found an interesting article called “<strong>Xià</strong>-Shāng-Xī Zhōuwénhuà duì qí xīfāng hé běifāng dìqū wénhuà shèntòu de fāngxiàngxìng yǔ céngjíxìng”夏 商 西 周 文 化 對 其 西 方 和 北 方 地 區 文 化 滲 透 的 方 向 性 與 層 級 性 by Jiǎng Gāng 蔣 剛 (Kaogu2008.12), but it is really only interested in the interactions between various material cultures —“Xia” here simply means Erlitou culture, and nothing other than the terminology would change ifyou systematically replaced the word “Xia” with “Erlitou” (other than in the obligatoryintroduction that discusses how the Xia were China’s first dynasty, and a very brief passage thattries to connect archaeological sites with names from the Bamboo Annals and the Zuo zhuan).Other articles just use Xia as basically a time word. The article “Nánfāngshuǐ yízhǐ <strong>Xià</strong> hé XīZhōu shíqí yícún de chūbù rènshi” 南 方 水 遺 址 夏 和 西 周 時 期 遺 存 的 初 步 認 識 by Duàn Tiān段 天 and Zhū Yǒnggāng 朱 永 剛 (Kaogu 2011.4), for example, uses the word “Xia” to describewhat it calls a “proto-Shang” ( 先 商 ) site belonging to the Xiajiadian 夏 家 店 culture (in Hebei).So “Xia” here has no meaning except, I suppose, the time period identified as “Xia” by the Xia–Shang–Zhou Chronology Project. Other than these kinds of references, I haven’t been able totrack down anything new about the Xia.It is difficult to identify a Shang graph used to write the word xià—I think it is still anopen question whether the graph Jonathan Smith (see XXXIV) and others suggest writes xiàdoes in fact do so (this is the graph that scholars have variously identified as 夏 , 俊 , 夒 , 夔 , etc.),36
Victor H. Mair, “<strong>Was</strong> <strong>There</strong> a <strong>Xià</strong> <strong>Dynasty</strong>?”<strong>Sino</strong>-<strong>Platonic</strong> <strong>Papers</strong>, 238 (May 2013)though I would not rule out the possibility. I generally transcribe the graph in question, which isclearly the name of a deity, as kuí 夔 , but I have also used náo 夒 ; it has never been a graph I feltstrongly about.<strong>There</strong> is an OBI form structurally equivalent to 暊 (that is [ 日 + 頁 ] if the graph does notdisplay correctly), which I think Liu Zhao has satisfactorily shown (Liu Zhao 劉 釗 , Guwenzigouxingxue 古 文 字 構 形 學 [2011] pp. 283–285) is the ancestral form of the late Western Zhougraphs e and f in the figure on p. 90 of Jonathan Smith’s dissertation (I think this may be thegraph you mention in section VIII). Some representative examples can be seen in Heji 27134,27722, and 30951, among many others. This graph then is also the ancestor of later graphs whichcertainly seem to write the word(s) xià, such as Warring States seals which use the equivalentform with the addition of a 又 or 止 element (this does not mean I am necessarily satisfied thatthis graph writes the word(s) “xià”, however, just that it is structurally the same as a graph whichsignificantly later writes this word). This graph, which Liu Zhao argues should be read “<strong>Xià</strong>,”though, only appears as the personal name of a He group (≈period III) diviner in OBI, so onceagain I don’t think this is too useful here. (More about this can be found in Ji Xusheng’s 季 旭 昇Shuo wen xinzheng 說 文 新 證 (2002), pp. 467–468).XXXIVComments from Jonathan Smith, whose Ph.D. dissertation, “The Ethereal Band: Time,Cosmos and the Birth of Writing in China” (University of Pennsylvania, 2012), is partiallyrelevant to our inquiry:Chapter 2 (“The Ethereal Bandleader: <strong>Xià</strong>, < 夏 >, and an Astronomical Instantiation of Summer,”pp. 56–125) deals mostly with Xia 夏 . I suggest (speculatively!) that the graph < 夏 > was first arendering of an early, anthropomorphic asterism marking the general stellar location of thesummer solstice of high antiquity. In my dissertation, I am uninterested in and agnostic towardsthe question of the “Xia” dynasty. However, given that I see Xia 夏 as a key component of earlyastronomical lore, I would naturally be more inclined to an interpretation in mythical terms.VHM: Even if one of the characters in the OSBIs that is alleged to be xià actually is (though I37
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