「玉兵」二字出自於《越絕書》風胡子對楚王的一段話，意指隨葬入土的石、玉質帶刃器，以斧、刀、戈為主。「玉兵」與同形的實用工具、武器比較，其在選材、製作上均較為講究，初即被賦予一種精神性的意義，後衍變成可以通神之物。 本文將「玉兵」性質與文化意義的演變，分成發軔、發展（體制化）、鼎盛（禮制化）、衰落四期來論述；自新石器時代晚期之初，玉兵由實用的工具、武器類中脫穎而出，被人們賦予精神意義，以至漸成一種葬俗體制化之器，而在鼎盛期，隨著體制化的完成，一套隆重的禮制儀式也相應產生，真正使玉兵成為象徵軍事權威之物。 在銅兵興起之初，玉兵以一種純屬兵器性質的戈形器，與銅兵共存一段時間，終為銅兵所取代，結束了四千餘年的玉兵時代。

　　　　　The term "jade weaponry" (yu-ping), which appears in a conversation between Feng Hu-tzu and the King of Ch'u in the Yueh-chueh shu, refers to stone objects buried with a corpse in a tomb, primarily jade blades such as fu-axes, knives, and ko-daggers. In terms of material and design, "jade weaponry" are relatively sophisticated in comparison to utilitarian tools and weapons of the same period. Drawing from their initial association with supernatural powers, jade weapons eventually developed a ceremonial function as channels to the world of the spirits. This study explains the stylistic development and cultural significance of "jade weaponry" in terms of four categories: a beginning period; a developmental period of standardization; a flourishing period of ritulization; and a period of decline. At the beginning of the late Neolithic period, jade weaponry emerged as a distinct category of jade objects, separate from tools and weapons. The pre-existing spiritual significance of jade weaponry contributed to their ultimate role as ceremonial objects. In the flourishing period the transformation of jade weaponry is complete, evidenced by the rise of a grand set of ceremonial rituals denoting power and status. By the time bronze weapons first started to appear, jade weaponry had adopted the pure characteristics of the ko-dagger. The manufacture of bronze weaponry gradually eclipsed that of jade weaponry, bringing an end to a tradition of fourthousand years.