Discovery sheds light on ancient cosmetics

Researchers confirmed recently that traces of a substance found in an over 2,000-year-old jar are a cosmetic face cream for men that was used to whiten the skin, illustrating that the desire to be physically attractive, as measured by the standards of the day, is a shared wish of both ancient and modern man.

After several years of complex analysis, six grams of residue in a delicate, sealed bronze jar found in 2017 in the grave of an ancient Chinese nobleman of the Spring and Autumn Period (770-476 BC) is thought likely to be a cosmetic, adding a significant new piece to the puzzle of early human activity, experts said.

The Liujiawa Site in Chengcheng county of Weinan, Shaanxi province, where the grave was discovered, was the capital of the Rui State in the early to middle part of the period.

After completing a complex chemical analysis, researchers proved the residue was made of ruminant fat mixed with monohydrocalcite that was probably used as a whitening face cream, said Sun Zhanwei, a researcher of the Shaanxi Academy of Archaeology, who led the Liujiawa field excavation project.

“It’s the oldest cosmetic for males ever discovered in China and the oldest face cream so far. It is more than 1,000 years older than previous written records,” he said.

Most historical records of males using cosmetics have been found in the era of Three Kingdoms (220-280). They tell the stories of famous handsome noblemen, such as Cao Zhi and He Yan. But the new findings showed that certain social customs existed far earlier, he said.

“Besides beautifying the skin, use of cosmetics is also related to the social environment, which underwent drastic changes.”

Small bronze jars are often found in graves of nobles, and are a symbol of the aristocratic class.

“Nobles used cosmetics as a way to lead fashion trends and to express their cultural identity,” Sun said. “They also confirm the pursuit of a refined life and beauty among ancient Chinese men. Although we have no idea on what occasions the Liujiawa nobleman might have used the face cream, it should be regarded a precious item, as it was important enough to be put into a grave.”

The find also provides an important reference for studies concerning the rise of the cosmetics industry and application of fat in the handicrafts industry, Sun added.

The rim of the jar is elliptical, with a major axis of 5.5 centimeters and a minor axis of 4.3 cm. The height of the jar is 5.9 cm. Its surface has complex and refined artistic patterns.

The jar was found in the northwestern corner of the grave, far away from other bronze containers in the southeastern corner that were used for sacrificial rituals, banquets and funerals. The placement suggests that the function of the jar is different from the others, Sun said.

Some archaeologists suspected the jar contained cosmetics, but there was no hard evidence. Samples of the residue were sent for analysis to the University of the Chinese Academy of Sciences in Beijing.

“Cosmetics have a long history in China, though their origin has remained unclear. They potentially originated in the Spring and Autumn Period but little is known about its early manufacture and use,” according to a paper co-written by researchers from the university, together with the Shaanxi Academy of Archaeology, Peking University and the Max Planck Institute for the Science of Human History in Germany. The paper was published in the journal Archaeometry in February.

“This work provides an early example of cosmetics production in China and, together with the prevalence of similar cosmetic containers during this period, suggests the rise of an incipient cosmetics industry,” the paper said.

The paper added that monohydrocalcite, an ingredient in the cream, came from moonmilk, a special stalactite found in some limestone caves, and was likely collected by Taoists.

The Taoist school, a philosophical discipline originating in the Spring and Autumn Period, features the doctrine of longevity, immortality and salvation. Taoists admire caves and have hosted rituals in prestigious ones. Caves are considered metaphorical wombs that enable rebirth. Exploitation of the moonmilk reflects the link between early Taoists and cosmetics production for the aristocracy, the paper said.

原创文章,作者:清风观,如若转载,请注明出处:http://qingfengguan.com/archives/1551

(0)
上一篇 2022年9月16日 下午12:38
下一篇 2022年9月23日 下午12:24

相关推荐

  • [E0057]大明玄天上帝瑞应图录

    此《大明玄天上帝瑞应图录》应为明永乐年间道士编撰。一卷,收入《道藏》洞神部记传类。本书记述明初修建武当山官观时出现各种祥瑞,如黑云感应、骞林应祥、樃梅呈瑞、神留巨木、水涌洪钟等,皆绘成图画进呈朝廷。此本大致为明永乐时期刊本,后附《御制真武庙碑》。 武当宫观在元末毁于兵火。明永乐十年秋,敕命隆平侯张信、驸马都尉沐昕等统帅军民二十余万修建武当宫观;又命正一天师张宇清选举道士住持南岩宫、玉虚宫、五龙宫等…

    2013年6月12日
    07010
  • [E0008]中华续道藏初辑

    中华续道藏初辑​ 出版:台湾新文丰公司主编:龚鹏程 陈廖安 中华续道藏初辑第一册1. 太上老君宝录 七卷 宋谢守灏撰 元至正十七年抄本2. 神仙传十卷 旧题晋葛洪撰 清文渊阁四库全书本3. 列仙全传九卷 明王世贞辑次汪云鹏辑补 明万历间新都汪云鹏刊本4. 广列仙传七卷 明张文介辑撰 明万历十一年刊本5. 历代神仙史八卷 清王建章纂辑真吾清岚增订 民国甲子东陆书局出版江左书林顺记发行本6. 绘图历代…

    2015年12月13日
    06520
  • 夜读 | 人生的三把戒尺:自知、自省、自律

    1 第一把戒尺:自知 所谓“为人贵在自知,处世贵在自制。” 人生最重要的,是知道自己要什么,而不是让自己的大脑成为别人思想的跑马场。 楼下有一家推拿按摩店,师傅手法熟练,很多老顾客去光顾。 有一次,忍不住问他,“为什么不把工作室的规模做大,在常人眼里,多收些徒弟、多开几家分店,才能赚大钱哪。” 谁知按摩师傅回答,正是因为考虑了许多现实因素,他才决定不扩张。 在他看来,自己的手艺是不可复制的,就算教…

    2022年1月24日
    07150
  • 中国道教学院组织全体师生学习党的十九届四中全会精神

    11月7日下午,中国道教学院组织全体师生学习党的十九届四中全会精神。孟至岭副院长、王书献副院长以及全体师生参加会议,办公室负责人代成军主持会议。会上,大家认真学习了《中国共产党第十九届中央委员会第四次全体会议公报》和《人民日报》社论《为实现中华民族伟大复兴提供有力保证》。师生们纷纷表示,要全面深入学习领会党的十九届四中全会精神,自觉把思想和行动统一到党中央的要求部署上来,切实增强“四个意识”,坚定…

    2019年11月9日
    08140
  • 第六届中国道教名山联盟工作会议在青岛召开

    齐鲁网青岛9月21日讯昨天,2019年9月20日,由中国风景名胜区协会主办,崂山风景名胜区管理局(崂山区文化和旅游发展委员会)承办的第六届中国道教名山联盟工作会议、中国风景名胜区协会体育旅游专委会工作会议在青岛世园假日酒店开幕,本次大会顺应文化和旅游业转型升级新趋势,围绕深化区域资源共享,推动文旅融合发展,拓展合作互助领域等,旨在进一步扩大道教名山联盟的品牌影响力,共商风景名胜区未来发展大计。 原…

    2019年9月23日
    06030
  • 从瑶池宫选举看道门衰败

    这几天被梁道长的微博震惊。 清凉山这么一个破旧的道教场所,小时候逛庙会都不太去的地方。竟然被盯上了。一年前梁道长没去的时候怎么不派人去发展一下。是针对梁道长还是仅仅只是摘桃。瑶池宫的今日是梁道长师徒努力的结果,强行摘桃,和黑恶势力有何区别?这就是道教界的行径?道教界有几个正信的人,爱国爱教,拥护党和国家。针对梁道长的用意在哪?道教是本土唯一宗教,一个道协,一个白云观,一次次颠覆人们的认知。被外来宗…

    2019年11月23日
    06770
  • 全真教历任掌门

    回首重阳祖师创教至今的八百年来,全真道沐风栉雨,与世浮沉,书写了波澜壮阔的历史画卷,尤其是全真道的历代宗师们,更是屹立潮头,执掌着全真道教发展的方向。从王重阳弃家修道,焚庵东行,投谭捉马,招徒布道,立会创教,力行全真;到马丹阳力挽危局,开肇门风,团结众师弟,巩固、发展教务。谭处端力倡在家修行,使全真道更合民情。刘处玄广建宫观,大行斋醮,促使全真道向积极入世修行转变。至丘处机,万里西行,一言止杀,救…

    2021年1月23日
    09750
  • 强昱:早期道教的性观念与婚姻态度

    内容提要:与儒家对性与婚育问题的暧昧态度不同,道教自创立以来,逐步对此展开了十分系统深入的探索。从未将正常生理本能的满足视为洪水猛兽的道教理论家与修行者,为后人留下了一份重要的精神财富。在“人的尊严与发展”的主题下进行的说明,较为具体地揭示了早期道教独特的认识和实践关切。 关键词:守一 精气神 黄赤之道 偶景 丹田 作者简介:强昱,北京师范大学哲学学院、价值与文化研究中心教授。 原文载于《中国本土…

    2021年1月16日
    01.1K0
  • 中国道教协会(西安)第二届道教文化艺术周筹备会议召开

    经国家宗教事务局批准,中国道教协会(西安)第二届道教文化艺术周将于2017年10月23日至26日在西安举办。为顺利推进各项筹备工作,中国道教协会张凤林副会长兼秘书长一行6人,于2017年6月9日至11日赴西安,与承办单位西安市道教协会和协办方陕西省道教协会,就相关事宜进行了协商,并签署了三方备忘录。6月10日上午,第二届道教文化艺术周筹备会议在西安曲江国际会议中心召开。会议由中国道教协会副会长兼秘…

    2017年6月11日
    06100
  • 农村俗语”不色者肾绝,不食者脾绝,不言者气绝”,到底什么含义?

    有人问,农村俗语“不色者肾绝,不食者脾绝,不言者气绝”是什么意思?有道理吗?笔者认为,这句话还是有些道理的,这些俗语往往包含民间智慧,其中不乏生活经历和养生经验的总结,所谓高手在民间,下面由笔者给大家分析一下。 不色者肾绝 “不色者肾绝”,意思是如果男人不好色了,说明人的肾不行了,中医称之为“肾虚”。在中医中,肾虚是—个抽象的概念,是个功能单位,并不是西医所对应的那个叫“肾”的脏器。 中医所说的肾…

    2019年11月9日
    04680

发表回复

登录后才能评论