雪山的回望：青銅時代成都平原的「先人」之地

From the Perspective of the Xueshan Mountain Range: The “Ancestral Land” of the Chengdu Plain during the Bronze Age

西元前一千紀之交，具有十二橋文化內涵的各聚落，在現今成都市區形成以十二橋及金沙為首的聚落叢集，成為新的聚落中心，成都平原上其他各地亦紛紛出現許多小型村落。此時不僅聚落增加、分布更廣，人口組成也更趨多樣化。發達的祭祀活動凝聚了多元社群，祭祀器物則見證了與周邊地區的交流。與此同時，在岷江上游早於成都平原興起的各聚落，因位處川西山區的交通要道，仍維持一定的區域交流，與平原形成複雜微妙的關係。本文藉由重新檢視岷江上游營盤山遺址二○○三年出土的二具「人祭坑」，與一九九二年發現的牟托墓地——二處恰好位於社會地位光譜二端的墓葬，試圖呈現「邊緣地區」的複雜主體，以及原本難以捕捉的區域界線。由此，山區與平原自新石器以降形成的區域關係，在器物傳播之外浮現更加複雜且變動的圖像，不僅物質文化的流動更富層次，也涉及精神與生業各層面，影響其後的區域發展。我們似乎不能以簡單的（次）中心與邊緣關係理解二地的交流，川西山區亦非孤懸於交流體系之外，而是選擇性接收了外來文化，並將其融入當地的使用脈絡。「雪山」不僅是透過詩人之眼觀看到的雲霧仙鄉、文化源泉，其內在也有真實的血肉與主體性，其本身也回望著成都平原。

At the turn of the first millennium BC, settlements of the Shi’erqiao culture formed a large Shi’erqiao-Jinsha cluster around what is now the modern city of Chengdu and developed into a new settlement center. Small-scaled villages also appeared in many places of the Chengdu Plain. Not only had the number of settlements increased and the distribution of these settlements expanded, but the populations constituting these settlements became more diverse during this time. Frequent ritual activities formed a mechanism that gathered together multiple social groups; ritual items which came from afar testify to the external connections of the settlements of the Chengdu Plain. Meanwhile, long before the Chengdu Plain became inhabitable, a number of settlements had been established along the Upper Minjiang River beginning around 3300 BC. Because of their crucial locations along traffic routes in the western highlands of Sichuan, these settlements remained important in regional exchanges throughout the following periods and maintained a complex relationship with the Chengdu Plain. They acquired foreign goods directly from or via the plain. In this research, I examine two cases from the Upper Minjiang River, namely, the sacrificial burials discovered at the Yingpanshan site in 2003 and the stone coffin burial, along with artifact pits, found at Motuo in 1992. There is a contrast in the social status of the dead at these two sites. I attempt to elucidate the complexity of this “marginal region” and discuss the regional boundaries between the highlands and the lowlands, a division which has otherwise been difficult to grasp. It is demonstrated that the relationship between the highlands and the lowlands, which took shape during the Neolithic Age, is far more entangled and dynamic than previously thought and is beyond the spread of artifacts. The communication taking place between the two involved not only multi-layered material exchanges, but also other aspects of social life, including the spiritual and subsistent dimensions, all of which affected their respective regional developments. Such communication cannot be simplified as (secondary) core-periphery relationships. The western Sichuan highlands were also not isolated from foreign cultures, but rather selectively accepted features from them. Therefore, Xueshan Mountain, despite being described by the poet Tu Fu as a cloudy fairyland or thought of as the cultural origin of the Chengdu Plain, was inhabited by real people whose agency in cultural exchange should not be neglected. They were not necessarily passive receivers subordinate to the plain but played an active role in networks of exchange, which also influenced the peoples of the Chengdu Plain.