浙江85后考古人在科潘的考古生活

浙江85后考古人在科潘的考古生活

首页模拟经营城邦发展史更新时间:2024-04-26

文化交流特约作者 孙瀚龙

考古人的一天

昨夜的雨似乎刚刚停歇,窗台和屋檐上还可以听到雨水滴答的声响。空气中有一层薄雾,很淡,就像柳絮丝结成一张网笼罩在天空。

云不多,太阳躲在某个角落,并不透亮,偶尔探出头就缩了回去,仿佛还未清醒的婴儿,抬头看你一眼,就立马睡下。云朵也十分配合,赶紧将她遮蔽,就好像盖上了一层薄被,好让她睡得踏实安宁。

停留在树上和屋顶上的鸟儿,也会发出阵阵鸣叫,似乎要以行动证明“早起的鸟儿有虫吃”并非虚言。

没错,这是雨季里科潘的清晨。我站在二楼的阳台向远处眺望,包裹我的是眼前一片片鲜嫩的绿色。

再过一会儿,科潘考古队的李先生就要出发了。早起跑步几乎是他一天最早的“功课”,长度5公里,微微流汗,有恰到好处的效果。

考古队的梁先生也起得早。他不爱跑步,快走是他热衷的方式。从我们的住处走到科潘考古遗址公园,这一个来回大约45分钟,选择欣赏沿途的风景也自有其妙处。

等他们回来,早餐差不多也准备齐了,种类虽不多,但能保证足够的营养。

作者(右一)与科潘考古队部分技术人员的合影。

吃完早饭,赶在8点上工之前,大约有40分钟。对于我们年轻人来说,这是一个重要且珍贵的时段,因为时差的缘故,我们得赶时间“约会”。和谁呢?当然是家中的亲人。新鲜的话题几乎都已经聊过,所以经常说的还是几句家常问候,即使再普通不过,那也是工作的动力和思念的源头。远隔重洋,万里之遥,用我的白昼守候你的夜晚,用我的夜晚追逐你的明天,看似充满诗意的浪漫,实则需要最真诚的理解和支持。

打开院子的大门,我们开着蓝色的丰田皮卡去接当地的同行和考古技师。我喜欢站在货厢内,领略一路上的风土人情。爬坡上坎,走街串巷,脚下是河卵石铺就的道路,颠簸感十分明显。道路旁是独门独户的房屋、院落,最高的也就两层,繁简不同,却各有特色。尤其是院子里那一树一树的芒果,不是常见的金黄,而是黄绿色中渗出的紫红,果实硕大,鲜艳夺目,洋溢着欢快和热闹。

虽然是早晨,但街市上并不十分热闹。偶尔见到站在家门口的老者,阳台上晾衣服的女人,上学路上的孩童,理发店剃头的男人,送桶装水的货车,还有三轮摩托车里的乘客……

车再开一会儿,我们就到了科潘镇的中心广场,我的同事们早已在那里等候。接上他们,我们继续前行。绕过两三个弯就到了出镇的公路,前方是一座石桥,桥下流淌着科潘河,桥的尽头是科潘镇的红色石拱门,门楣的另一面写着“欢迎来到科潘”,而对着我们的一面写着“旅行顺利”。

过了石拱门,距离我们工作地点Las Sepulturas遗址大概只有5分钟车程。

遗址门口,指示牌上明确写着开放时间——8点到16点,这也是考古人员的工作时间。由于车辆不得入内,我们还需要步行约两分钟。

而早在我们之前,工人们就开始干活。这一方面得益于工作的惯性,他们只需要继续昨日的工作,另一方面也与他们有丰富的经验有关。他们大多数人都在哈佛大学的玛雅发掘项目中得到过锻炼。

开始工作的还有考古技师。他们各司其职,相互配合,记录、画图、照相、测量、保管,按着科学的规程逐项落实,保证资料齐备、准确。

我工作的部分内容就是熟悉他们的工作流程和发掘方法。在与他们的相处中,我既佩服他们的工作态度和能力,更欣赏他们的热情、开朗以及相互之间的坦诚、包容、支持和合作,从不推诿,也不埋怨,他们共同的目标就是把工作做好。不得不说,这是一个科学的团队,也是一个充满友谊的集体。

这样的工作会持续一天。下午3点45分,我们会先送工人们回科潘镇。他们通常在车站附近统一下车,然后自己回家,他们一部分人住在山村,为了节省开支,往往步行回去。如果遇到发工资的日子,他们会尽快到银行把钱取出来,只为给家里买些柴米油盐、日用百货,或许还有可乐和水果。即便并不富足,从他们脸上我也能感受到最真实的快乐和满足。

科潘象形文字台级金字塔。

送完他们,我们和考古技师一同回来,回到驻地短暂休息,准备晚餐。如果是每周一、三、五,队里的李先生和默然兄还会去学习一小时的西班牙语。梁先生热心善良,厨艺精湛,为了让饮食丰富,他没少花心思,往往亲自示范,还教会我们雇请的布兰卡阿姨许多中国菜。后来两位美国学者加入我们,对桌子上的美食都赞不绝口,当然也绝不会停口,足见美食的吸引力。梁先生对此总是开怀一笑,按他自己的话说:“虽然人在科潘,但吃饭必须要有家的感觉和味道。”

吃完晚饭,到了我们的散步时间,李先生、梁先生、默然兄和我会在镇上走上一大圈。他们三人在这里待的时间长,走在路上往往能碰见熟人,打个招呼或是寒暄两句,都显得极为亲切。

夜晚的中心广场仍是人群密集的地方,三五成群的朋友坐在一块说笑谈天,也有小商小贩坐在圆形的走廊下售卖玉米饼、水果和饮料。外国游客很多,除了合影留念,他们也能和当地人打成一片。我们一般不会在广场上驻足,除非遇到唱歌、跳舞等文艺活动。我们的目标是向高处前进,行走完一个长上坡,可以到达地势较高的半山腰,从这里我们将折返回去,以此结束我们一天的行程。

当然,如果遇到乌云密布、疾风骤雨的天气,我们也不会以身试险,淋成落汤鸡不是我们的目的。这个时候,我喜欢和李先生在楼上的客厅聊天,这样的好处是在学术上我会很受启发,在生活上我也能收获很多感悟。

差不多晚上9点,我们回到各自的房间,梳理还未做好的事情。如果还有精力,我会阅读玛雅考古的书,然后洗漱休息,迎接新的一天。

时光隧道里的玛雅世界

打着手电筒,趁着一星点昏暗的灯光,我们行走在科潘第16号金字塔的隧道中。空气几乎凝滞,潮湿的石灰地面夹杂着泥土,透出一阵阵发霉的味道。两边的石头墙壁上能摸到沁出的水珠,就像我们额头淌出的汗水,测试着这里闷热的温度。

行走并不容易,更别说在此考古。带领我们前行的是哈佛大学人类学系的William L. Fash 教授,他是这座金字塔调查、发掘的主持者,著名的第一王墓及王后墓就是在挖隧道过程中有意识地找到的;同时,他还发现了叶纳尔(Yehnal)、马伽里塔(Margarita)神庙。

当然,挖隧道的主要目的并不是为了“寻宝”,而是为了解一次次扩建后,被较晚期的金字塔叠套在内的早期建筑究,竟是怎样的结构和格局。

曲折蜿蜒,巡墙而行,我们就好比走进了时光隧道,由外向内,从现在回溯过往,聆听科潘王国的故事。

穿行在第十六号金字塔内的隧道。

伟大的科潘第一王,王朝的建立者K’inich Yax K’uk’Mo’,名字的寓意极具玛雅色彩——“如同太阳一样新生的双鸟王”。据说他是来自特奥蒂华坎的勇士,因为战功卓著被封赏到科潘,与当地贵族联姻而获得政权,在玛雅长历非常重要的9.0.0.0.0这一天(公元426年元日)登上王位,从此开启了科潘的城邦发展史,而后将近400年,历经16位国王,成就了科潘在玛雅古典期晚段的重要地位。

此刻,我就蹲在隧道内窥探第一王的陵墓。洞口很小,目前所能看到的只有墓室,石棺并不复杂,只有几块条石铺顶,墓室四角立4根石柱托起石棺,与玛雅创世神话和宇宙观念有类同之处。陵墓上方有第二王为其修建的马伽里塔神庙,台基上的白灰彩绘上雕刻着大鹦鹉和绿咬鹊交织的双头鸟图像。绿咬鹊口中伸出一个太阳神的头像,看起来神圣壮观。

第一王后墓也位于马伽里塔神庙下方。墓的入口处有一块平放的条石,原本是神庙的台阶,上面雕刻着尚未破译的象形文字,内容尽管暂不清楚,但它位于醒目处就像一条庄严的昭告和警示。

收起灯火,我们转身离去,把寂静还给这些伟大的建筑和王者。

走出隧道,我们来到科潘“卫城”(Acropolis)的东部。这里原本也存在一些建筑,可惜被河水冲毁,只留下一道高耸的石墙断面供游客瞻仰。一墙之隔,就是千余年的光阴!那清晰的地面、墙体、台阶就悬挂在墙上,每一层碎石地面的出现即是一道分期的标志。我细数了一下,总共五期,从比我站立处更低的地面砌筑,堆叠起来的高度大概为20米,呈现出一道完美的时间纵轴,这是科潘河的“杰作”。

在16号金字塔北侧,还有座金字塔(26号金字塔),里面是第十二王的陵墓。紧邻26号金字塔西侧,是11号金字塔,据说埋葬着第十王。而靠近东北侧是鹦鹉大球场,再往北是中部广场,更北边则是大广场,这里立着第十三王时期的数座石柱和祭坛。从北往南,地势逐级抬升,形成4个大的建筑分区,几座金字塔位于“卫城”最高、最核心处,体现着王权、礼仪、威严和神圣。

科潘宫殿遗址东侧C号石柱第十三王浮雕立像。

我曾站在11号金字塔顶端向下俯瞰,极目四望,远处的群山河流、丛林溪水,近处的广场、庭院都尽收眼底。

我也曾站立在大广场的草地上遐想凝思,环顾四周,仿佛有舞刀弄枪、训练中的卫兵,有奔呼跳跃、激烈拼争的球员,有雕刻文字、树立丰碑的书吏,有沟通天地、感召神灵的巫师……

走到遗址公园的出口,头顶上是一片红色的木棉,鲜艳夺目,璀璨光明,束手栖息在枝杈上的红色鹦鹉热闹地叫个不停。

科潘城邦与良渚王国

科潘,一处深藏于热带雨林中的玛雅城邦,1839年斯蒂芬斯的游记记录了它的存在;良渚,一处掩埋在中国江南水乡的古代王国,1936年施昕更的探掘证实了它的遥远的辉煌。

这或许是历史的巧合,发现它们的都是对历史、古物充满好奇、敢于探索的“爱好者”,尽管他们都具备某种身份上的便利可以接触到古迹,但他们又都不是正儿八经的考古学家。这首先是科潘、良渚在发现背景上的一个共性,而更深层次的指向是——它们在各自的时代背景中并不显眼,换句话说,它们都是在被主流考古忽略的情况下发现的重要遗址。

为什么这么说?

19世纪前半叶,西方考古学的旨趣是研究古埃及、两河流域、苏美尔文明,这使得偏远的中美洲不可能成为关注的焦点;而20世纪30年代,中国考古学的目标更为明确——证经补史,国家层面的考古机构在安阳殷墟先后进行了7次发掘,远在江南曾经的蛮荒之地的良渚也不可能成为研究的重心。

幸运的是,科潘、良渚在经历了漫长的研究历程之后,逐渐揭开了神秘面纱,展现给了世人真正的王者之气,而二者之间的共性也值得深入推敲、探讨。

【营建王国,规划城市】

科潘城邦和良渚王国在建设之初,就已经具备了非常明确的建城思路和实施步骤。虽然目前在科潘主遗址区内发现了前古典期的建筑遗存,但数量并不多,只有零散分布。而到了古典期的最初阶段(以陶器划分,相当于Bijac期),在城市的政权中心(Polity Center)范围内就能见到一两处建筑遗存,尽管规模并不大。大约在公元400年,特别是400~425年这段时间,建筑形制开始出现变化,建设速度开始加快,直到第一王K’inich Yax K’uk’ Mo’执掌权力以后(426年),大型建筑开始兴建,科潘开始了真正的建城史。经过近400年的发展,形成了以卫城为中心,由仪式广场、球场、金字塔、贵族区院落为主体的城市格局。

科潘第十一号金字塔。

良渚王国同样如此。大约在5300年前,最早的良渚人开始营建并使用瑶山祭坛和高等级墓地,这批人可看作是良渚社会最早的王族。大约5100年前,良渚王族的后继者中出现了一位强有力的领导者(也可能是一批人),开始规划良渚王国的整体布局和设计,并将建设思路传给子孙,这很可能是贯穿良渚古城发展始终的“蓝皮书”。我们现在看到的是内部修筑三重城圈(宫城、内城、外城)、外围修筑水利系统的宏观结构,具体的细节是,宫城内建设莫角山宫殿,宫殿西边埋设“王陵”反山墓地,城内水网密布,航行便利,有河道、有码头、有粮仓、有作坊……整体布局因势利导、因地制宜,体现了建设的思考与智慧。

【社会出现分层,有职业分工】

科潘城邦和良渚王国都是复杂化的等级社会,从目前的考古发现来看,它们的社会结构都可以至少划分出三个等级,王族(包括最高等级的国王及与之相关的王室成员)、贵族、平民。就像接下来要讨论到的,社会的分层也一定伴随着职业的分化,手工业者是否能作为一个独立的阶层存在也许还值得讨论,不过,明显的证据(科潘发现了“雕刻者之家”“书写者之家”两处类似贵族院落的遗址)显示,在科潘掌握特殊技艺的手工业者,例如雕刻者、书写者、玉石工匠都具有较高的身份地位。

尽管目前在良渚尚未找到十分明确的属于手工业者的墓葬或居所,但良渚玉器复杂的工艺、技法、纹饰使我们有理由相信,这批制玉者应当具有较高的等级地位。

此外,还有一个令人困惑的问题需要解答,即科潘和良渚究竟可以供养多少人口,又需要提供多少食物保证这些人口的存活(暂且不考虑大的工程建设供粮、战争储备用粮)?其背后所反映的农田资源、农具系统、耕种方式、农业人群等问题,在科潘和良渚社会都还需要进一步比较研究,两者之间应当会有比较大的差异。

【对玉石的喜好无以复加】

不论是科潘还是良渚,对玉石的喜好都达到了一个无以复加的地步,不过二者在材质、技法、表现形式、内容主题上都各有侧重。

在科潘,黑曜石是非常重要的石制品原料,它可以被做成各式各样的工具和武器,但更重要的角色是仪式物品,最典型的作品就是一种取形蜈蚣的豪华法器,这类器物整体琢制,边缘一般都琢击成锯齿状,器身中间厚、边缘薄,特征部位的雕琢细致入微,头顶一般雕琢成冠帽,其下部是表现从蜈蚣嘴里钻出的神像头部,下肢部分或曲或直,用不同形式表现蜈蚣的身躯。

这类仪式用器均出自高等级的国王墓葬,蜈蚣在玛雅人的观念中是沟通冥界和现世的动物,所以这类黑曜石器的象征意义,应当与祈祷神、王的死而复生、生命循环有关。

在良渚,玉器是更重要的物质载体,我们熟知的瑶山、反山高等级墓葬,特别是出土“琮王”的反山M12,单件玉器的数量就有647件(不含玉珠、玉片),种类涵盖了良渚玉器的所有重要类型,以琮、璧、钺、豪华“权杖”、冠状器、三叉形器为主,神人、兽面、神人兽面、神鸟等纹饰占据了最主导的地位,表达了沟通天地、君权神授、祭祀祖先、宇宙空间等观念思想。

同样,科潘也有玉器出土,一件玉器往往表现单个主题,更加突出写实性,可能缺乏整体、连续阅读的观感。

【精神信仰,原始宗教】

科潘和良渚都是复杂化程度极高的城邦或国家,除了发达的物质技术水平,丰富的精神信仰、神秘的宗教观念也彰显其独特性。

在科潘有数量甚多的纪念碑性建筑,包括金字塔、神庙、石柱、祭坛、雕刻等,也有大量附属于建筑之上的彩绘石灰壁画,其中的内容也都与玛雅世界的精神信仰有关。例如作者在科潘主遗址区仪式广场上见到的十三王时期竖立的石柱Steal C,正反面分别用高浮雕表现了他年少、年老时的肖像,表面残有朱砂彩绘。

在科潘雕刻博物馆内,复制的Rosalila神庙整体象征一座神山,表达的意象是宇宙初开、创世伊始的情景,外壁上用红、绿、白三种颜料涂抹,表达了生命繁衍、欣欣向荣的生动色彩。

科潘雕刻博物馆罗萨丽娜神庙。

还有十六王时期的Q号祭坛,祭坛顶面有象形文字记录了第一王建立王朝的事迹,四周则有十六位国王的肖像浮雕,其中一个侧面表现了第一王将象征王权的火炬传递给第十六王的情景,以此表明获得权力的合法性、正统性。博物馆内的其他题材和意象还包括玉米神的死亡与重生,十字交叉的墨西哥纪年符号等。

而良渚社会的精神信仰大多表现在玉器上。如前所述,高等级的琮、璧、钺、豪华“权杖”都是仪式、权力的象征,神人兽面的神徽也几乎是所有高等级玉器的唯一装饰题材。关于这类图像,现有的观点认为神徽是沟通天地祖先,表达宇宙空间、君权神授、神王一体等思想的象征。

我考虑的问题是,这类神徽的最初创作者是谁,他的记忆和叙事方式从何而来,谁授权他制作的,这类神徽是何时消失的、为何被弃用等。近来,方向明先生的新作《良渚玉器线绘》有了新的视角和思考。据他的观察,玉琮制作就是良渚人宇宙观的集中体现;反山M12“琮王”上的八个神徽也是由不同人雕刻的。诸如此类的线索,在该书中都有涉及,有兴趣的读者可以细心研读。

以上这几个方面,仅是我非常粗浅的认识和理解,无法回避的是玛雅和良渚在诸多方面的相似性。因此,也难怪哈佛大学人类学系的William L. Fash教授坚持认为,“玛雅考古一定需要有中国学者的参与才会理解得更为透彻”。

I Worked at Copán Ruins

The author, now 31, worked briefly in 2019 at an archaeological project at Copán Ruinas, a municipality in the Honduran department of Copán. The Copán ruins house a UN World Heritage site. Sun is an archaeologist of Zhejiang Institute of Cultural Relics and Archaeology. He participated in the project jointly sponsored by the Archaeological Institute of China Academy of Sciences. After his return, he published three reports on what he experienced in Copán Ruinas. The following is a brief summary based on the three reports.

One Day in Copán

I woke up early. The rain had stopped, but I could hear raindrops dripping down on the windowsill from the roof. The mist was light. The sun peeped out now and then from clouds. Birds sang in chorus, as if testifying to the human observation that the early bird catches the worm. I looked out from the balcony on the second floor. The world was tenderly green. My colleague Mr. Lee set out on his morning jog. He jogged five kilometers every morning. Mr. Liang hiked every morning to the Ruins Park and back. The trip took him about 45 minutes. The two were back just for breakfast. After breakfast, we had 40 minutes before leaving for work at 8 o’clock. We chatted with our loved ones back home in China on social media.

洪都拉斯的科潘玛雅遗址。

We drove our blue Toyota light duty truck to work. We were going to pick up our local colleagues on the way to the park. I loved to stand in the open cargo area in the back to look around. We went up and down on a gravel road, lined by courtyards and stand-alone houses—bungalows and two-storied structures. Trees in the courtyards were heavy with mango fruits. I saw an old man hanging out outside the door of his house, a woman hanging cloths on a balcony and children on their way to school. We picked up our colleagues at the public square in the center of the town. After two or three turns, we left the town behind us. Five minutes after a stone bridge over the Copán River, we reached Las Sepulturas ruins. We got off the truck and walked about 2 minutes to our workplace.

Some assistant workers had started working before our arrival. They were experienced. Most of them had received professional training in the Mayan projects conducted by Harvard University archaeologists. Archaeologists took records, drew pictures, took photos, took measurements, and put things away. They worked methodically to ensure that they followed the procedure strictly and that the data they collected were complete and accurate.

Part of my work was to observe and get familiarized with their workflow and methods. They were friendly, outgoing, trustworthy, tolerant, supporting, and cooperative. They didn’t complain. They didn’t pass the buck. It was a perfect team of science.

We stopped work at 15: 45 in the afternoon. We saw off assistant workers first. They got off at the pickup spot in Copán. Some of them lived in distant villages. They walked home to save cash. On a payday, they wasted no time to cash their checks at the local bank and did shopping in town and brought all the household necessities back home. Sometimes they bought Coca Cola and fruits. They couldn’t afford luxuries, but they looked really happy and contented.

We came back to where we lived. Two colleagues went to a Spanish language class for an hour every Monday, Wednesday and Friday. We prepared dinner. Mr. Liang made sure we had a good menu of dishes. He sometimes demonstrated his superb culinary art. Under his tutelage, the local woman cooking in our kitchen learned to prepare food in Chinese style. Two American scholars joined us at the dinner. They found the dishes overwhelmingly delicious. “Though we are at Copán, we must feel home at the dinner table,” explains philosophically Mr. Lee.

站在王宫高处远眺遗址区东侧。

After dinner, I would join some colleagues to take a long stroll around the town. We first headed to the town’s central square, where friends sat chatting in small groups. Peddlers sold fruits, soft drinks and hoecakes. There were some international tourists. We often ran into some familiar faces and we greeted them warmly. We didn’t stop at the square unless there was a shows. We wanted to get to a place higher up on the slope of the mountain. We reached the turn spot and turned around and came back to our living quarters. If it rained, we didn’t go out for a stroll. Mr. Lee and I would enjoy chatting in the sitting room upstairs. We went to our individual bedrooms around 9 o’clock. If I didn’t feel sleepy, I would read about the archaeological exploration of the Mayan civilization.

Some thought on Copán State and Liangzhu Kingdom

My work in Copán gave me a rare opportunity to visit the ruins of the Copán State and I wowed at and appreciated the ancient glory of the Mayan people. As an archaeologist engaged in the exploration of the Liangzhu Kingdom in a western suburb of Hangzhou, I noticed some similarities between Copán, a key city that flourished for about 2,000 years, and the Liangzhu Kingdom which thrived about 5,000 years ago.

科潘雕刻博物馆Q号祭坛侧面浮雕,象征第一王和第十六王权力交接。

The Copán City was first recorded in writing by John Lloyd Stephens. His book was published in 1841. The first evidence of the Liangzhu Civilization was detected by Shi Xingeng in 1936. They were not professional archaeologists in the strict sense of the words. They were extremely curious. They wanted to know. What they did enabled them to access some ancient objects. One similarity between their respective discoveries is that both Copán and Liangzhu were important archaeological sites ignored at first by mainstream archaeologists. In the first half of the 19th century, western archaeologists focused on ancient Egypt, the Mesopotamia Civilization and the Sumerian Civilization. The distant Central America can’t have been a focus. In the 1930s, Chinese archaeologists dedicated themselves to proving our classical records were correct and adding the missing pieces to the written history. The national government organized seven excavation projects at the ruins of the Yin Dynasty in Anyang, Henan Province. No one would take serous interest in Liangzhu, which, after all, was far away from anywhere civilized in ancient times.

Both Copán and Liangzhu must have had a general architectural plan for the city building. The two cities had different zones for different functions. For example, the Liangzhu City had the palaces, the inner city, the outer cit, and a peripheral water control system. Copán City had plazas, pyramids, palaces. Both societies at Copan and Liangzhu had three different social and political groups: the royal people, the nobles, and the commoners. Both cities had craftspeople that enjoyed a relatively high social status.

Archaeological discoveries have not yet got any answers to a set of questions concerning food supply: how many people could live in Copán and Liangzhu? What size of a food supply was needed to keep each city thrive on a daily basis? Behind the questions were issues of agricultural resources, farming tools, farming methods, and the farming population. A comparative study could reveal a lot about the two cities.

作者在洪都拉斯科潘8N-11贵族院落北侧建筑前。

Archaeological excavations reveal that both Copán and Liangzhu had a strong passion for rare stone objects. In Copán, obsidian was definitely the best gemstone for making ceremonial objects. In ancient Liangzhu, jade was made into ceremonial objects that stood for royal power and for religious belief, reflecting the relation between man and the god, the divine right of monarchs, religious ceremonies in honor of ancestors, and a primitive concept of the universe. And both cities showed that they had their primitive religions. The existing pyramids, temples, poles, altars and sculptures testify to the role religion once played in the life and society of Copán. In Liangzhu, jade objects expressed the faith of the people.

There are many similarities between Copán and Liangzhu. No wonder Professor Williams Fash of Harvard University insists that Chinese scholars must participate in the Mayan archaeology for enabling a deeper understanding of the ancient civilization.

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