Remains of the road in the southern section of the central axis

World Heritage
Beijing and surrounding areas
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The central road in the southern section of Beijing's central axis is an important link that connects the carefully arranged urban buildings and public spaces. It was the only way for national ceremonial activities in the Ming and Qing dynasties. The remains of the southern section of the central axis road have been discovered. The site shows the location, direction, engineering structure and continuous inheritance of the southern section of the central road since the Ming Dynasty with material evidence, and witnesses the national ceremonial culture of Beijing's central axis that has continued to this day. The remains of the southern section of the central axis road are several central road remains distributed from Zhengyangmen to Yongdingmen. As of the end of 2022, it consists of three sites from south to north. Among them, the remains of the stone slab road on the north side of Yongdingmen are located about 100 meters north of Yongdingmen. The stone slab road is distributed on both sides of the center of the road, showing the paving method and shape of the imperial road in the Qing Dynasty; the remains of the central axis historical road inside Yongdingmen are located about 400 meters north of Yongdingmen, showing the use of the central road in different historical stages from Ming Dynasty to modern times; the remains of the drainage ditch on the south central axis road of Zhushikou are located about 5 meters south of the Zhushikou Church, showing the location and shape of the brick-built ditches on both sides of the central road in the Qing Dynasty. The remains of the stone slab road on the north side of Yongdingmen are two sections of granite strips paved with stone slabs. The stone slabs on the east and west sides are of the same shape. They are paved with granite strips or their broken blocks. They are material evidence of the stone road pavement in the Qing Dynasty. The remains of the central axis historical road inside Yongdingmen present the remains of seven roads (L1-L7) pressed in sequence. The hierarchical relationship of Lu pressure fully shows the construction and use history of the central road of Beijing's central axis. Its construction period can be roughly divided into: before the seventh year of Yongzheng (1729) (L7), from the seventh year of Yongzheng (1729) to the Republic of China (L6), the Republic of China (L5) and modern times (L1-L4). The drainage ditch ruins of the Zhushikou South Central Axis Road are brick-built, the bottom of the ditch is paved with blue bricks, covered with stone slabs, and the bottom of the ditch is full of ground nails, showing the engineering construction method of drainage facilities on one side of the central road in the Qing Dynasty. The central road of the southern section of the Beijing Central Axis was the only way for ancient emperors to worship from the palace to the southern suburbs. The remains of the southern section of the road that have been discovered show that the central road of the southern section of the Beijing Central Axis has been in use since the Jiajing period of the Ming Dynasty. It has been maintained and repaired at different stages of history. It is a tangible carrier of the sacrificial routes and ritual activities of the Ming and Qing Dynasties. In the 18th year of Yongle in the Ming Dynasty (1420), there was a central road between Zhengyangmen and the Temple of Heaven and Earth (Temple of Heaven) and the Temple of Mountains and Rivers (Temple of Agriculture), which was a dirt road. In the seventh year of Yongzheng's reign (1729), the section from Tianqiao to Yongdingmen was changed to stone. In the fifty-sixth year of Qianlong's reign (1791), two zhang wide earth roads were opened on both sides of the imperial road, and the slab ditches on both sides of the stone road were gradually replaced with brick ditches. Six ditches were also opened on both sides of the stone road in front of the Temple of Heaven and the Temple of Agriculture, which brought about a significant change in the landscape of the section from Tianqiao to Yongdingmen. In the eighteenth year of Jiaqing's reign (1813), the ditch was filled. In the early 20th century, the road was changed to asphalt concrete, and the original Qing Dynasty stone strips were buried underground until they were rediscovered in 2004. In 2022, archaeological excavations further discovered the remains of the historical central axis road inside Yongdingmen and the drainage ditch site of the central axis road south of Zhushikou.

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Philosophy related to the heritage

From the perspective of Eastern philosophy, the remains of the road in the southern section of the central axis embody the concept of "harmony between man and nature". In ancient China, urban planning often followed the cosmology and philosophical thinking. The design of the central axis symbolized the order of heaven and earth, and the north-south straight line symbolized the integrity and eternity of the way of heaven, reflecting the ancients' respect and pursuit of the order of the universe. The remains of the road are not only a witness to history, but also a material manifestation of the ancients' philosophical thinking. It allows people to feel the harmonious coexistence with nature and the universe while walking. From the perspective of Western philosophy, the remains of the road in the southern section of the central axis can be interpreted as a manifestation of "rational planning". Western philosophy, especially the philosophy of the Enlightenment, emphasizes rationality, order and symmetry. The design of the central axis, its symmetry and planning, reflects the human pursuit of order and rationality. This kind of planning not only reflects the pursuit of beauty, but also reflects the consideration of urban functionality and efficiency. It is the product of human rational thinking and practice. The existence of the road remains reminds us how planners in history used rationality to shape cities and influenced the urban planning concepts of later generations. The common point between the two philosophical interpretations is that they both emphasize the relationship between humans and the environment. Whether it is the pursuit of harmony with nature or the creation of order through rational planning, it is the exploration and practice of ideal living environment by humans in different cultural backgrounds.

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