Late Shang divination and religion

Although certain complex symbols painted on Late Neolithic pots from Shandong suggest that primitive writing was emerging in the east in the 3rd millennium, the Shang divination inscriptions that appear at Xiaotun form the earliest body of Chinese writing yet known. In Late Shang divination as practiced during the reign of Wuding (c. 1250–1192 bce), cattle scapulae or turtle plastrons, in a refinement of Neolithic practice, were first planed and bored with hollow depressions to which an intense heat source was then applied. The resulting T-shaped stress cracks were interpreted as lucky or unlucky. After the prognostication had been made, the day, the name of the presiding diviner (some 120 are known), the subject of the charge, the prognostication, and the result might be carved into the surface of the bone. Among the topics divined were sacrifices, campaigns, hunts, the good fortune of the 10-day week or of the night or day, weather, harvests, sickness, childbearing, dreams, settlement building, the issuing of orders, tribute, divine assistance, and prayers to various spirits. Some evolution in divinatory practice and theology evidently occurred. By the reigns of the last two Shang kings, Diyi and Dixin (c. 1101–1046 bce), the scope and form of Shang divination had become considerably simplified: prognostications were uniformly optimistic, and divination topics were limited mainly to the sacrificial schedule, the coming 10 days, the coming night, and hunting.

State and society

The ritual schedule records 29 royal ancestors over a span of 17 generations who, from at least Wuding to Dixin, were each known as wang (“king”). Presiding over a stable politico-religious hierarchy of ritual specialists, officers, artisans, retainers, and oppressed farmers, they ruled with varying degrees of intensity over the North China Plain and parts of Shandong, Shanxi, and Shaanxi, mobilizing armies of at least several thousand men as the occasion arose.

The worship of royal ancestors was central to the maintenance of the dynasty. The ancestors were designated by 10 “stem” names (jia, yi, bing, ding, etc.) that were often prefixed by kin titles, such as “father” and “grandfather,” or by status appellations, such as “great” or “small.” The same stems were used to name the 10 days (or suns) of the week, and ancestors received cult on their name days according to a fixed schedule, particularly after the reforms of Zujia. For example, Dayi (“Great I,” the sacrificial name of Tang, the dynasty founder) was worshipped on yi days, Wuding on ding days. The Shang dynastic group, whose lineage name was Zi (according to later sources), appears to have been divided into 10 units corresponding to the 10 stems. Succession to the kingship alternated on a generational basis between two major groupings of jia and yi kings on the one hand and ding kings on the other. The attention paid in the sacrificial system to the consorts of “great lineage” kings—who were themselves both sons (possibly nephews) and fathers (possibly uncles) of kings—indicates that women may have played a key role in the marriage alliances that ensured such circulation of power.

The goodwill of the ancestors, and of certain river and mountain powers, was sought through prayer and offerings of grain, millet wine, and animal and human sacrifice. The highest power of all, with whom the ancestors mediated for the living king, was the relatively remote deity Di, or Shangdi, “the Lord on High.” Di controlled victory in battle, the harvest, the fate of the capital, and the weather, but, on the evidence of the oracle bone inscriptions, he received no cult. This suggests that Di’s command was too inscrutable to be divined or influenced; he was in all likelihood an impartial figure of last theological resort, needed to account for inexplicable events.

Although Marxist historians have categorized the Shang as a slave society, it would be more accurate to describe it as a dependent society. The king ruled a patrimonial state in which royal authority, treated as an extension of patriarchal control, was embedded in kinship and kinshiplike ties. Despite the existence of such formal titles as “the many horses” or “the many archers,” administration was apparently based primarily on kinship alliances, generational status, and personal charisma. The intensity with which ancestors were worshipped suggests the strength of the kinship system among the living; the ritualized ties of filiation and dependency that bound a son to his father, both before and after death, are likely to have had profound political implications for society as a whole. This was not a world in which concepts such as freedom and enslavement would have been readily comprehensible. Everybody, from king to commoner, was bound by ties of obligation—to former kings, to ancestors, to superiors, and to dependents. The routine sacrificial offering of human beings, usually prisoners from the Qiang tribe, as if they were sacrificial animals and the rarer practice of accompanying-in-death, in which 40 or more retainers, often of high status, were buried with a dead king, suggest the degree to which ties of affection, obligation, or servitude were thought to be stronger than life itself. If enslavement existed, it was psychological and ideological, not legal. The political ability to create and exploit ties of dependency originally based on kinship was one of the characteristic strengths of early Chinese civilization.

Such ties were fundamentally personal in nature. The king referred to himself as yu yiren, “I, the one man,” and he was, like many early monarchs, peripatetic. Only by traveling through his domains could he ensure political and economic support. These considerations, coupled with the probability that the position of king circulated between social or ritual units, suggest that, lacking a national bureaucracy or effective means of control over distance, the dynasty was relatively weak. The Zi should above all be regarded as a politically dominant lineage that may have displaced the Si lineage of the Xia and that was in turn to be displaced by the Ji lineage of the Zhou. But the choices that the Shang made—involving ancestor worship, the politico-religious nature of the state, patrimonial administration, the mantic role of the ruler, and a pervasive sense of social obligation—were not displaced. These choices endured and were to define, restrict, and enhance the institutions and political culture of the full-fledged dynasties yet to come.