In order to prove that such a decrease in brightness can give observers a sense of "certainty that it will happen again", some researchers conducted a survey on observers who observed a partial solar eclipse at sunrise in 1997.
However, all observers are located in places where the brightness is reduced by less than 10%, and observers in these places do not have the feeling of "the sky is over again".
Otherwise, it is located in a place where the brightness is reduced by more than 80%, and these places feel like they are coming back again.
From these data, the researchers concluded that "subjective brightness reductions of more than 10% can create a 'definitely doomed' feeling".
This conclusion is completely baseless. In fact, passing clouds can often cause subjective brightness to decrease by 25%...
In addition, the article also questioned the correctness of the calculation of the solar eclipse.
In addition, someone conducted an investigation based on the "Solar Eclipse Road Map".
They discovered that during the solar eclipse on the morning of April 21, 899 BC, the western end of the eclipse zone was in Qilu Province, and it was impossible to see the sky again in Western Shaanxi Province.
On the morning of October 6, 871 BC, the astronomical scene of Tian Zaidan could be seen in Zhengdi.
In March 2007, "Archaeology" magazine published Zhu Fenghan's article "Yao Gong Gui and Tang Bohou Yu Jin".
This article introduces the Western Zhou Dynasty bronze Yao Gong Gui from a private collection in the Xiangjiang area.
Its inscription reads: "Tang Bohou offered sacrifices to King Wei of the Jin Dynasty on the 28th day of the 20th year of the Jin Dynasty."
The inscription is as follows: "(Yao) Gong made Yao Gui his wife, and she fled to the king and ordered Tang Bohou to come to Jin Dynasty, but the king was twenty and eight sacrifices."
Judging from the shape of the Gui and the graphical characteristics of the inscriptions, it seems that the time of its creation was no later than the middle of the early Western Zhou Dynasty.
So, the "Wang Twenty-eight Sacrifice" in "The King ordered Tang Bohou to be in Jin" should obviously be the twenty-eighth year after he became king.
In view of the results of the Xia, Shang and Zhou dynasty project stages, the 22nd year of King Cheng and the 25th year of King Kang were both less than 28 years.
Therefore, as soon as Yao Gong Gui came out, the results of the dating project were immediately negated, and the reign years of King Cheng or King Kang had to be revised.
However, the inscriptions on Yao Gonggui cannot be used as conclusive evidence to overturn the previous conclusion.
Because, after the Anshi Rebellion in the Tang Dynasty, the connection between the Tang Dynasty and the Western Regions was interrupted.
The recently unearthed documents related to the Tang Dynasty's garrison in the Western Regions indicate that no one in the Western Regions knew about the change of Tang Dynasty title or the change of the throne.
Information exchange in the Zhou Dynasty was far slower than that in the Tang Dynasty, and there were more factors that hindered the transmission of information.
Therefore, the length of reign of King Cheng and King Kang cannot be concluded based on this alone, and more room for discussion should be left.
In fact, there are many such things, such as the famous Tu Pan, which also has historical disputes.
After all, the Tupan inscription records the history of eight generations of the Shan family serving in the Zhou Dynasty, assisting King Zuo Wen to King Xuan, and 12 generations of Zhou kings in their campaigns and governance.
It was recorded in the 42nd year of King Xuan's reign that Tong came out of the Ding Dynasty. In the 43rd year of King Xuan's reign, Tong was appointed and rewarded by King Jiemian to serve as a utensil.
After recording for a long time, many things were inconsistent with some of our research results.
This is actually quite normal. In ancient times, transportation and communication were not well developed, and there was a lot of information errors.
Or because of some reasons we don't know, it's normal for the era name to be used.
Therefore, after 27 bronzes with inscriptions were unearthed in Yangjia Village, Majia Town, West Shaanxi Mei County on January 9, 2003, some experts said, "We call the dating project a phased achievement. It seems that we are calling it right, otherwise it will be
It’s very troublesome”.
In fact, these are not the most important. The most important thing is the existence of the Xia Dynasty.
The Xia, Shang and Zhou dynasty project not only believed in the existence of the Xia Dynasty, but also listed the genealogy of the kings of the Xia Dynasty.
Many Western scholars are skeptical about this.
In Western textbooks on ancient Chinese history, the Xia Dynasty is only a legendary dynasty, not a historical one;
The Shang Dynasty is considered the first dynasty in my country because oracle bone inscriptions prove the existence of the Shang Dynasty.
Therefore, some Western scholars criticized the "project" and took it for granted that Xia was the previous dynasty of Shang and designated Erlitou as the capital of Xia. Under the current circumstances, the evidence is not sufficient.
Taken together, there are four main bases for scholars who support “engineering”.
First, the west of Nanhe and the south of Xishan are the center areas of the Xia people according to Zhou Dynasty documents.
The Erlitou culture in this area is most likely a representative of the Xia culture;
Secondly, the palace foundation was discovered at the Erlitou site, indicating that a country already existed.
Third, carbon-14 dating results show that the Erlitou culture was before the Shang Dynasty.
Fourth, since what Sima Qian discussed about the Shang Dynasty has been proven to be true, then what he said about the Xia should also be true.
Some Western scholars believe that the activities of the Xia people discussed in Zhou Dynasty documents were probably fabricated by the Zhou people for political purposes and cannot be fully trusted.
Furthermore, the level of Erlitou culture is not enough to prove the occurrence of "civilization".
Generally speaking, a precise civilization refers to a society with writing, cities, government, and inequality between rich and poor.
Unless characters, bronzes, vehicles, etc., or any signs of civilization can be found in Erlitou, the basic dividing line between prehistory and historical periods will still be the Shang Dynasty.
As for the credibility of Sima Qian's "Historical Records", an overseas scholar countered that "Historical Records" also mentioned that the first king of Shang Dynasty was conceived by his mother stepping on the footprints of a big bird.
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As well as about the supernatural actions of the Yellow Emperor, Yao, Shun, Yu, etc., can such records also be regarded as authentic history?
In fact, it can be seen here that Chinese people and foreigners have different thinking and different cultural foundations.
If you are a pure Chinese, is this a problem?
You must know that since Qin Shihuang, successive emperors have said that they are the real dragon emperor!
They are all sons of God and dragons. Are they all myths and stories? Are these histories not trustworthy?
It seems that some great people are far-fetched to have a great background, which is normal in our country.
There are even some saints who, when they were born, were able to travel thirty thousand miles eastward with purple energy!
And such a reason can actually be used to argue!
From this we can see that it is a joke for foreigners to identify Chinese history.
In this way, this discussion continues.
In a meeting in 2003, the central issue discussed was the chronological study of the Western Zhou Dynasty that centered on the "project".
Many overseas scholars have raised questions about the conclusions of the "project", both orally and in writing.
Of course, the arguments here are not entirely unreasonable and have ulterior motives.
For example, the theory of "division" came out late, probably after the formation of various countries in the Eastern Zhou Dynasty.
In the Western Zhou Dynasty, there was a concept of matching "quail fire" with the Zhou phase, which was impossible.
Therefore, the theory of late emergence cannot be applied to the Western Zhou Dynasty.
Secondly, the word "Sui" in the inscription "Sui Ding Ke Wen Su You Shang" in the bronze ware "Li Gui" is more likely to be referred to as "year" and does not refer to "Sui Xing".
Third, the "project" denies 1044 BC and selects 1046 BC as the astronomical basis for the Ke-Shang era.
These are inconsistent with Wang Guowei's "four-section method" for the moon phases in bronze inscriptions.
The "four-part rule" is generally recognized by scholars.