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The book "The Source of Wu Culture in China and the Ancient Capital of Meili" is a selection of the results of a large-scale regional academic seminar co-sponsored by Jiangsu Wuyue Cultural Research Association, Jiangnan University, Jiangsu Wuyue Cultural Research Institute, Wuxi New Area Wuyue Cultural Protection Research Committee and Wuxi National High-tech Zone Development Research Institute four years ago, in February 2011, and co-organized by the New District Working Committee of the Standing Committee of the Wuxi Municipal People's Congress and the Wuxi Wu Culture Research Association. On February 14, 2011, more than 80 experts and scholars from more than 10 cities including Shanghai, Nanjing, Hangzhou, Suzhou, Wuxi, Changzhou, Zhenjiang, Huzhou and Nantong gathered together in Meicun, Wuxi New Area, to carry out rich and wonderful academic exchanges on the theme of the conference. Among them, the certification of the source of Wu culture and the ancient capital of Meili, the study of Taibo and its spirit, the study of the ontological expression and influence of Wu culture, and the comparative study of Wuyue culture have a relatively large number of papers, which not only have superb new academic views, but also have a broad new cultural vision, which is a summit forum worthy of attention and attention in the history of academic development of Wu culture research in China. Since the Wuyue culture was scientifically named in the 30s of the 20th century, except during the Anti-Japanese War, it has been a key area of research on regional culture and ancient civilization in the lower reaches of the Yangtze River in the pre-Qin Dynasty, and thus broke through the theory of the Central Plains civilization center in the Yellow River Basin and built the theory of the origin of civilization with the diversity and integration of Chinese culture. During the Spring and Autumn and Warring States periods, Wu Yue was one of the important symbols of Chinese civilization in the era of human axis with its strong and distinctive cultural image, which was one of the important symbols of Chinese civilization in the era of human axis. This seminar coincides with the beginning of the 10s of the 21st century and the first year of the "Twelfth Five-Year Plan", which is of great practical significance for the construction of the core values of socialism in contemporary China. Through academic exchanges, the participating experts and scholars reached the following consensus on relevant topics and hot issues: 1. The Taihu Lake Basin is the core area of Wu culture, and Meili is the source of Wu culture. "Etymology" explains "Taibo City": place name, Spring and Autumn Wu Capital City, also known as Meili Wucheng; Also released "Merry": Tabor dwelled. The paraphrasing is very precise. Mei Village is Gumeili, and there is the Taibo tomb at the western foot of Hongshan Mountain in the northeast, which proves the origin of Wu culture in the ancient capital of Meili. There are many views in the academic circles about the location of Taibo Nanben Jingman, but most of them tend to "Jingman" refers to Jiangnan. Professor Cheng Mianzhong of Jiangnan University's article "Taibo Ben Wu Jiandu Meri Kaoyin" uses the principle of "Zhou Yi" and combines the "Zhou Li" and "Shang Shu" and other pre-Qin classics to argue that Taibo running south to the shore of Taihu Lake is a rational choice with clear goals. "Tattoo and broken hair" is the key word after Taber Nanben settled down. Many texts agree that "tattoo severed hair" is the cultural image and characteristic of the ancient Yue people, which contains complex information correlations such as living customs, natural ecology, and primitive beliefs. From the perspective of cultural anthropology, "tattoo broken hair" is a cultural symbol of ethnic groups. This undoubtedly shows that Taibo Nam Ben settled among the ancient Yue ethnic group and was supported as "Jun Chang" and called himself "Gou Wu". The "more than a thousand families" ethnic group in the ancient Yue ethnic group have since got rid of the general name of "Jing Barbarian" and established themselves under the name of "Juwu". "Wu" thus became the name of the place (country name, city name), that is, the name of the territory governed by Taibo. The origin of Wu culture in the Ningzhen area is said to have been archaeological discoveries since the 50s of the 20th century. However, this archaeological view mostly avoids that the Ningzhen area was originally inhabited by the Dongyi ethnic group (Southern Huaiyi). The ruins of the Wu state found there are the result of the gradual strengthening of the Wu state, its expansion to the west, and the annexation of several Fang states that were originally sheltered by the Chu state, and the inclusion of Dongyi, Huaxia and other ethnic cultures. For example, the Dantu area of Zhenjiang, known as Zhu Fang in ancient times, was used by King Yi of Wu in 545 BC as a fiefdom of Qingfeng, a fugitive minister of the Qi state, and the "Zuo Chuan" contains: "Qingfeng Ben Wu, Wu Yuyu Yu Zhu Fang, gather his clan to live there, rich in its old." "The Qingfeng people from the Qi State gathered their clan to live in Zhu Fang in the territory of the Wu Kingdom, and they are richer than before, then the Qi cultural information they carry will inevitably be left there. The early capital of the Wu state was built in Meili, known as Taibo City, and there are records as early as the Eastern Han Dynasty. A number of papers in this symposium discussed and argued, all of which believe that the historical Taber City was the earliest capital city in the Taihu Lake Basin, and although it has disappeared, it cannot be easily denied, otherwise it will become a historical nihilist. The tomb of the ancient monarch and the city ruled by the monarchy are logically close in terms of the relationship between the earth, which is one of the very important ceremonial systems in ancient times. The tomb of Tabor has existed since ancient times, and there is no controversy, which strongly supports the historical record of Taber City in Mei Village. Second, Taibo is the founder of Wu culture and the humanistic ancestor of Jiangnan civilization. Its spirit of "supreme virtue" has had a far-reaching influence through the advocacy of Confucius, and is not only the source of the "moral articles" of the literati in Jiangnan, but also the source of the purpose of doing business with virtue by modern and modern industrial and commercial industrialists in Jiangnan, which should be inherited and carried forward when constructing contemporary mainstream values. There are nearly 30 papers in this seminar, involving microscopic interpretations such as the birth year of Taibo, Taibo Benwu, and "Three Lets the World", as well as macroscopic discussions on the spirit of Taibo and Jiangnan civilization and its historical and practical significance. We believe that the Tabor historical site is omitted due to the lack of documentation, and indeed needs further investigation, but it should be in the spirit of seeking truth from facts and avoiding falling into cumbersome traps. Taber's spirit of "supreme virtue" does need to be vigorously promoted by academics and made deeply rooted in the hearts of the people, but extremist tendencies should be avoided when promoting Taber's merits. The Wu culture created by Taibo was not created on a blank piece of paper, but the result of his conscious integration of the Central Plains civilization with the native civilization of Jiangnan, thereby improving the level of civilization development in the Taihu Lake Basin and accelerating the development process of Wudi civilization. For example, the excavation of the "Bodu River" marked the awakening of the "water culture" in Jiangnan, which is causally related to the indigenous rice cultivation civilization in Jiangnan, and thus "within a few years, the people became rich". Third, Wu culture has a long history, broad and profound, and is one of the most dynamic and creative regional cultures among the excellent traditional culture of the Chinese nation. Its cultural image is vivid and fascinating, and it still plays an inestimable role today. There are more than 20 articles discussing the diversity and richness of Wu culture, including "Trying to Describe the Origins and Development of Wu Culture", "The Pioneering Spirit of Wu Culture and the Transformation and Development of the New Period" in connection with reality, and many contents involving Wu culture such as Wu songs, opera, silk, and customs. Tang Maosong, a researcher at the Jiangsu Academy of Social Sciences, wrote an article entitled "Wu Culture Has a Long History and Wu Taibo's "Founding of the Country", which reveals the characteristics of the development of Wu culture of "Shangwu-Wude", "Shangwen-Wende" and "Pragmatism-Shangde", and believes that Wu culture is "a vigorous and advanced culture in the great culture of the Chinese nation". At the same time, we believe that how to avoid the tendency of generalization and fragmentation in Wu culture research, and how to construct the research scope of Wu culture ontology in academic perspectives such as archaeology, pre-Qin history, regional civilization, cultural anthropology, and urban sociology is a major topic worthy of academic attention. Fourth, the study of Wuyue culture has been further integrated. Experts, scholars and researchers from Jiangsu, Zhejiang and Shanghai provinces and cities as well as other provinces and cities actively participated in this research discussion and contributed their own research results. The experts and scholars attending the meeting greatly appreciated the support and guidance of provincial and municipal leaders of Jiangsu and Zhejiang provinces, and the Wuyue Cultural Research Association of Jiangsu Province, jointly initiated by Wuxi, Suzhou, Nanjing, Hangzhou, Yangzhou and Wuxi High-tech Zone, which broke through the current inter-provincial barriers of Wuyue and was the successor of the "Wuyue Historical Research Association" chaired by Cai Yuanpei in the 30s of the 20th century, and played a role in promoting the integrated development of cultural research in the Yangtze River Delta region. The core areas of Wuyue culture have experienced the civilization development sequence of "Majiabang culture-Songze culture-Liangzhu culture-Maqiao culture". The cliff carving of "Bao Pregnant Wu Yue" in Taihu Lake profoundly and clearly reveals the blood relationship between Wu culture and Yue culture. The archaeological discovery of the tomb of the nobles of the Yue Kingdom in Hongshan not only fills many gaps in the Yue culture, but also further illustrates that the political and cultural center of the Wuyue culture is in the Taihu Lake Basin. Nearly 10 articles in this symposium discussed the archaeological discovery of the noble tombs of Hongshan Yue Kingdom. Cao Jinyan, a researcher at the Zhejiang Provincial Museum, wrote "Major Issues in the Study of Wu Culture - Archaeological Discoveries and Enlightenment of the Noble Tombs of the Yue Kingdom in Hongshan", which fully affirmed the importance of the archaeological discovery to the study of Vietnamese culture and solved some unclear problems in previous research on Vietnamese culture, but it seems to be too early to infer it as the early Warring States era, and it is presumed that it is more in line with historical facts in the middle of the Warring States period or later, when the Yue State had moved its capital to Wu. Suzhou Museum researchers Qian Gonglin and Lu Xuemei's article "The Contribution of the Discovery of the Noble Cemetery of the Yue Kingdom in Hongshan to the Study of Wu Culture" also discusses that the relocation of the capital of the Yue Kingdom to Wu is the main historical reason for the discovery of Yue National Tombs in the core area of Wu Di, and the existence of the tombs of Wu, Yue and Chu nobles in Wuxi Hongshan and Suzhou Zhenshan further explains that the center of Wu culture is in the Taihu Lake Basin. From this, it is proposed: "To study the Shang and Zhou culture in the Taihu Lake Basin, we must understand and be familiar with the Yue culture; On the contrary, to analyze the Shang and Zhou culture in the Ningzhen area, it is indispensable to understand and study the culture of Nanhuaiyi, which is more scientific and practical than simply discussing Wu culture with Wu culture"; And "I believe that with the deepening of the study of the culture of Nanhuaiyi, the Shang Zhou culture in the Ningzhen area will definitely be obvious to the world." This is a gratifying academic confrontation, one of the signs of the deepening of this symposium, and the academic vision foreshadowed by the article "Regional Scientific Development Needs to Linking Wu Culture and Yue Culture" by the Jiangsu Wuyue Culture Research Association. This academic symposium has formed the above four consensus, which is of great significance. Taibo City was built in Meili, the early capital of the Wu state, which clarified the ambiguity of the origin of Wu culture. Taibo's spirit of virtue has been passed down from generation to generation in the history of the development of Wudi civilization, and it still has great inspiration. The integrated research of Wuyue culture has gained a new platform. The concept of "Wu culture ontology" is of theoretical guiding significance. Since the academic research on the source of Wu culture and the ancient capital of Meili is a basic and fundamental academic activity in the entire Wu culture research system, it has extremely important academic value for further theoretical research and academic discussion of Wu culture at present and in the future. Therefore, the academic community has repeatedly suggested that the results of this paper be collected and published. In December 2011, with the support and guidance of the Party Working Committee and Management Committee of Wuxi New Area, Jiangnan University, Wuyue Cultural Protection Research Committee of Wuxi New Area and Wuxi National High-tech Zone Development Research Institute jointly decided to select some results from more than 100 papers and submit them to the Beijing publishing department for official publication. Later, for various reasons, this work was delayed. Since the 18th National Congress of the Communist Party of China, General Secretary Xi Jinping has attached great importance to the traditional culture of the motherland, and he has regarded the traditional culture of the motherland as an important ideological and cultural resource for governing the country. As an important part of traditional Chinese culture, Wu culture is an important cultural gene and spiritual pillar for promoting the economic and cultural prosperity of Jiangnan and realizing the great rejuvenation of the Chinese nation. Based on this sense of social responsibility, since 2013, we have organized some enthusiastic experts and scholars to formally select and process these manuscripts and make them publicly published. It should be noted that a total of 130 papers were received at that seminar, but according to the theme of "The Source of Wu Culture in China and the Ancient Capital of Meili", only 46 papers were selected in this book, and many papers related to the theme that discussed the development of the Taibo spirit and Jiangnan civilization and the research on the ontology of Wu culture and the study of Wu and Yue culture, although the quality of the articles is also very good, but they cannot be compiled one by one, please ask the relevant authors for their understanding and understanding. I would like to thank Lin Qi, Director of the Service Bureau of the Chinese Academy of Social Sciences, Mr. Ji Hong and Mr. Wang Bin of China Social Sciences Press, and other leaders and friends for their support and help in the publication of this book. Huang Shengping, April 2015（AI翻译）
