By investigating the age and regional distribution of unearthed jade articles, we can roughly outline the road map for the spread of jade religion myths and beliefs. First, from the perspective of grand tradition, between 8000 and 4000, the main directional actions of jade culture communication can be summarized as two: the spread of jade in the north to the south and the spread of jade in the east to the west. Jade production in the West Liaohe River Basin in the north began in Xinglongwa Culture, and the jade hairpin was the initial dominant form of jade. It first appeared in eastern Inner Mongolia 8000 years ago, and then gradually spread to the southeast. Hundreds of years later, it arrived in northern Hebei and the Japanese archipelago, as evidenced by the Hosta unearthed from the Beifudi site in Yixian County, about 7500 years ago. The early jade culture in the north spread further to the south, reaching the coastal areas of Zhejiang about 7000 years ago, taking the jade Jue unearthed from Hemudu culture in Yuyao as an example. Later, after two thousand years of slow circulation, the variety of jade articles gradually increased. Lingjiatan culture and Liangzhu culture reached the peak of prehistoric jade culture production about 5,000 years ago, and influenced by it, the distribution of prehistoric jade culture almost reached most parts of eastern China. Compared with the long process of jade spreading from the north to the south, the cultural communication process of jade spreading from the east to the west appeared a little later and took a shorter time, starting about 6,000 years ago and ending about 4,000 years ago, which made the jade myth belief popular in the eastern coastal areas and the jade production driven by it gradually enter the Central Plains, formed a systematic combination system of jade and ceremony during the Longshan culture period, and spread to the west and northwest through the radiation influence of the royal power of the Central Plains, and finally reached the Hexi Corridor. Secondly, after the two directional movements of prehistoric jade culture, the origin of the Central Plains civilization was accompanied by the long-distance movement of jade raw materials in another direction-transporting jade from west to east. The reason is that jade culture in early history was mainly spread through jade religion and its myths and concepts. Where the concept of taking jade as a god spreads, it will drive the group behavior of local jade production and consumption, making jade a symbol of local political power. However, the raw materials used in processing jade articles are generally adapted to local conditions. However, with the rise of Xia, Shang and Zhou dynasties, a brand-new phenomenon of long-distance transportation of jade materials, that is, high-quality Hetian jade materials produced in Kunlun Mountain area of Xinjiang, opened the prelude to its Universiade in the Central Plains for the first time. The cultural and historical significance of the spread of Western Jade to the East lies in that Hetian Jade brought not only material strength but also spiritual strength to China tradition, that is, the core values of the national mainstream. From the exquisite jade unearthed from Erlitou site, the capital of the late Xia Dynasty, and the tombs of Yin and Shang dynasties, we can already see the mass supply of Hetian jade. In the era of Emperor Wu of the Han Dynasty, the so-called feat of developing the western regions was actually only in the form of official checkpoints to reconfirm the traffic route from the west to Jade East, which existed for two thousand years. 3. Why can't Hongshan Culture in the north 6,000 years ago and Liangzhu culture in the south 5,000 years ago be a cultural power, but only a local government in a corner? An important reason is that both of them have no long-distance jade trade and transportation, and only rely on local jade to be self-sufficient, so they have failed to transcend geographical restrictions and organize vast natural resources and social forces. Later Xia, Shang and Zhou monarchies were different. In order to overcome the congenital deficiency of fine jade mines in the Central Plains, the early state rulers had a special liking for beautiful jade from the western regions and spared no expense to obtain its resources as much as possible. So there is the magnificent landscape mentioned in the ancient book: "It is very difficult to get jade. After crossing the three rivers and five lakes, to Kunlun Mountain, a thousand people go, a hundred people go against it, a hundred people go, and ten people go. " The dead son is the pre-Qin material that traditional Confucian classics don't pay attention to, but the information revealed in it is very important. Especially in the Hetao area bordering on Shaanxi in Inner Mongolia. At present, there is no scientific evidence that the origin of Shimao jade in Shenmu Shimao site seems to be Qilian jade in Gansu and Qinghai, and its transmission path may be all the way south along the upper reaches of the Yellow River. The prehistoric jade culture in northwest China is Qijia culture, and some jade materials in Qijia culture come from Hotan, Xinjiang. By comparing the theory that the river leaves Kunlun with the theory that the jade leaves Kungang, which is believed by people in the Central Plains, it is found that the spreading route of beautiful jade completely coincides with the direction of the Yellow River. Judging from the statement in the Historical Records, the ancient Yellow River can transport materials by water, staying at the Hou family where "Jiang, Wei and Cao are the best in the world".