14. For details, see Zhang, “Guanyu Zeng Hou Yi Zun Pan Shifou Caiyong Shilafa Zhuzao de Shuping,” 85–90, 52; Zhang, Zeng Guo Qingtongqi Yanjiu, 262.

15. Hua, “Zhongxifang Shilafa zhi Tongyi: Jianping ‘Xianqin bu Cunzai Shilafa’ yi Shuo,” 87–96.

16. See Li, “Xichuan Chunqiu Chumu Tongjin Shila Zhuzaofa de Gongyi Tantao,” 39–45.

17. See Bagley, Shang Ritual Bronzes in the Arthur M. Sackler Collections, 44; Hemingway, “Bronze Sculpture,” 37–46.

18. Tan, “Qianyi Gudai Shila Zhujian de Bianren,” 118–124.

19. Hua, “Zhongxifang Shilafa zhi Tongyi,” 87–96.

20. For Perspective 2, one question that has not been asked is: why would the Zeng caster have invented such an illogical and confused mold-making process? Wang Jinchao had a motive for inventing it: he was trying to replicate an object he had seen. But what was the Zeng caster’s motive? Did his patron tell him: “Do something completely crazy for me?” In fact, as the strongest and most obvious objection to Perspectives 1 and 2, both Zhou et al.’s and Wang Jinchao’s procedures are intensely complicated; nor do they explain why a Chinese caster would have used such a convoluted procedure. Did they believe that the Chinese caster did this because he did not know the lost-wax process? If so, they were trapped in the unrealistic conviction that the Chinese caster followed nonsensical procedures because he simply did not know any better. Robert Bagley, personal communications, August 2014 and December 2017.