<h1>Original title: Shi Ban Gui "Shu Ren" also talked about The Fiefdom of Uncle Mao</h1>
Text/Mao Tianzhe
Ban Guiming has: "The king ordered Mao Gong to use the state of Tsukasa Jun, Tu (disciple) to drive, and to cut down the Eastern Kingdom of Yi Rong. Among them, how to interpret the word "戜" is that scholars have many ambiguities and cannot be conclusive.
In the early years, Mr. Guo Moruo was interpreted as "post", and later changed to "iron": "The old interpretation is a Chinese person, which is not accurate." someone...... Thought 'it might be a common man'... It is suspected that it is a smelter. "According to Mr. Yi's intention, the right half of the gaiji character is close to the shape of jinwen.
Even the name is also interpreted as "鐵", pronounced "Yi", referring to ethnic minorities. This cover is from Guo's saying, another way, based on the "Collection of Rhymes" iron ancient works and derived. However, in the Han canon, Gu Wen Ming congdi, meaning sub-Jiner. It can be seen that this theory is not based on enough.
Xu Shen said that the iron characters in the text are explained
Mr. Li Xueqin interpreted it as "戜", which was pronounced as "rank"; he believed that "戜人" "refers to a person who performs miscellaneous service". This statement is mainly based on the "彳戜戜戜" of the Shigu Wen Zuoyuan when it is read as "rank" according to Luo Zhenyuzhi. Mr. Li agrees with this, and Gai is also because the half of the word "彳戜" in the Stone Drum text is the same as that of Jin Wen.
Zhe believes that the word 戜臷 in ancient texts is often mixed. Duan Yujie said that the commentary on the text has been analyzed, and its cloud: "Mountains and seas have been used to conquer the country and the republic of China." Now it's a curse."
Yamakai is a manga of the Kanto manga
The right half of the ancient text of the iron character is from the big congjie, the sound rank, Xu Shen said that the text thought that the big also. Foolish to think that the ancient sound or also is the stack, the stack has a rank. Stacked rank, the meaning of order. Coincidentally, there are also two readings of the word, one tone, one tone rank. It can be seen that 臷 or 戜 glyph is wrong; the right half of the 鐵字 is 戜字孳乳, and the "big" character configuration is diacritic.
Analyze the characters, covered with the form of sound, go for shape, and ancient sound or pronounced as "dling". Cheng Tongcheng, Historia. The Book of the First Emperor of Qin Shi Huang said: "Up to the hengshi measure the book, there are submissions day and night, and there is no rest if it is not presented", which means that the first emperor is diligent and diligent, and the amount of approval and reading chapters is set every day, and there is no rest without approval. It can be seen that the presentation here is the range of the quantum. Oracle writes as follows:
"Xunzi. To the Shi Chapter" Yun: "Cheng, the quasi-object of the also". Etiquette. Confucian Xing Yun: "The introduction of heavy ding is not enough to achieve its strength." Xun Zi said that it coincided with the story of the First Emperor's "Book of Hengshi Quantity". For example, "charter", "procedure", "distance", there is a standard meaning.
Ding, the oracle bone is written as "mouth" or "〇", and its shape is quite similar to the top mouth of the overlook. And "Ding" can not only be used as a standard for weight, but also as a standard for volume. Therefore, some people think that the Jiajin text looks like a combination of "Ding" and "Wang". However, in Zhe's view, the shape of the "mouth" is Ding, and a large person (scholar) is erected under the ding, and its meaning is exactly the same as that of the Book of Rites. Confucianism" is combined.
In the historical records, it is recorded that King Wu of Qin was smashed to the foot and lost his life as a result. , arguably the best annotation.
Zhe has previously concluded that ancient texts are not difficult to read, and they are better than righteous precepts. Be capable and expressive. Then present, present also, dedication also. Such as presentation, presentation, presentation, presentation, etc.
Cheng = he + present. From the mouth, from the non (tǐng), nong also sounds. "Mouth" means "囗(音圍)", which means "Duyi". If the "mouth" refers to Ding, the Ding is also the capital. "壬" means "ting". "Mouth" and "壬" are united to mean "the seat of the imperial court" and "the capital". Meaning: Duyi. "Grass" means "grain". "He" and "Cheng" are combined to mean "transport grain to the administrative office" and "weigh grain at the gate of the granary in the capital".
As we all know, the capital of the Chu Kingdom is named "Ying", while Yin and Cheng are from "Cheng", and Ying = Cheng + Yi. Chu had moved the capital many times, and whether it was the new capital, the capital of Pei, or the capital of Lindu, they all retained "Yin", such as Yin, Yin Chen, Shou Yin... It can be seen that "郢" has the original meaning associated with "capital city".
And it is precisely because the capitals of Wang Ji and King Wen were indeed in Cheng, which is by no means a coincidence. At the end of the Shang Dynasty, the Zhou people lived in "Cheng" before Moving Feng and Pickaxe, and there were many documents, and there was no doubt about the righteousness.
The Bamboo Chronicle has the following record:
(Wu Yi) twenty-one years. Zhou Gonggong father Xue. /Twenty-four years. Zhou Shi Cut Cheng. Battle over. Kezhi.
(Wending) five years. Zhou Zuo ChengYi. /Eleven years... King Kill Quarter Calendar.
(Di Xin) twenty-nine years. Shi Xibo. The princes rebelled against Siber. Attributed to Cheng. /Thirty-one years. Siber ruled the army in Yubi. Delu Shang thought he was a teacher. /Thirty-two years. Five stars gathered in Fang ○ There is a chi Wu set in the Zhou Society ○ secret people invaded Nguyen. Siber shuai cut the secret. /Thirty-three years. The secret people descended to the Zhou Division. Thus moved to Cheng.../Thirty-five years. Zhou Da Famine. Xi Bo moved to Feng by himself. /Thirty-six years... Siber made the son of the world send a pickaxe.
In the Book of Yizhou, there are two articles, "Cheng Dian Xie" and "Cheng Yue Xie", with the word "Cheng". Among them, the "Cheng Yue Xie" Yi Wen said: "King Wen went to Shang zai Cheng. In the first month, Tai Ji dreamed of seeing the Shang Court produce thorns, and the boy sent the Zhou Ting's catalpa tree in the Que...", it is obvious that King Wen was destined by Heaven because of a dream that Tai Ji had in Cheng Yi. The Cheng Dian Xie is the third chapter of the covenant between King Wen and the princes, and the place is in Cheng Yi. In addition, the Yi Zhou Shu. Da Kuang Xie Yun: "King Wei Zhou's residence Cheng, three years ago suffered from the great desolation of heaven, composed "Da Kuang", to command the shepherd of his fang, the Marquis of the Three Prefectures Xian rate" - this coincides with the time record of the "Bamboo Book Chronicle"!
Yi Zhou Shu Shu Ying
"Mencius Li Louxia" says: "King Wen was born in Qi Zhou, died in Bi Yin, and the people of Xiyi were also." The scholar's commentary says: Bi Yin, an ancient place name. 郢, also known as "Cheng". The ancestral site is in present-day Xianyang County, Shaanxi Province. Philosophy thinks it is not.
Kong Chaoyue: "Cheng, the place name, was around Qi Zhou, and later thought it was a country." In the beginning, Wang Ji's son, King Wen, was starved because of his yan, and later migrated to Fengyan. "Zhu Right Zeng Yiyun: Cheng, the ruins of the Ancient Bi Cheng clan." The Book of Poetry says that after the king of Wen cut the secret, "live in its fresh plains, juqi of the sun", that is, Yong Qiancheng matter. Taking Kong Chao and Zhu You's words as true, Cheng would not be twenty miles east of Xianyang County.
"Chuan Zhao Jiu Nian": "Since Xia, I have been in Ji, Wei, Xiao, Rui, Qi, Bi, and Wu Xi Tuye." 骀, Tai Ye, Zhou Shizu Hou Ji fiefdom. The Notes on the Water Classics describe it as the "Old Tai City" relative to the New Tai City. The original text reads:
"Weishui passes through the north of the ancient city (Hengqu Town) of Wugong County, and Wang Mangzhi Xinguangye. Weishui is east, passing through the ancient city of Tai County (Prince Zang) to the south. Old Tai Cheng also, Hou Ji No Feng Yi Yi".
Water is injected with Li Daoyuan
Bi Chenglian said that Zhi Cheng Yi was in Bidi. The Zhou people cut down the journey in order to retake the homeland of the Ancestors of Zhou. The area of Taidi as described by the Zhou people was roughly in the area of present-day Yangling and Xia, including parts of Mei County and Hu County. Then Bidi or Biyuan in the Area of Fufeng.
"Shaanxi Tongzhi" Volume II "Land II • Mountains and Rivers": "Biyuan from the west of Wugong Old Taicheng, the east of Gaoling..." 斄 (Tai) City, also known as Wugong City, in the southwest of Yongzhou Wugong County.
The Battle of Bicheng was the first battle of the Zhou people from fleeing to Qixia to starting the secret map cutting, and it was impossible to stay away from Qin Meiyang and beyond Qin Tai County. Bi Cheng is in Fufeng, not to mention that BiGong Village, where Bi Gong CaiYi is located, is 10 miles northwest of the old Tai City.
The martial arts originated from the order of King Wen, and the literature is clearly documented. Mr. Yu Youren once mentioned that "the name of martial arts was derived from King Wen of Zhou", which was not taken seriously. "Poetry" Yun: "King Wen was appointed to have this martial art." It is both cut down in Chong, and yi in Feng. "Cheng Yi is not necessarily a martial arts city, but martial arts definitely refers to Tai Cheng." Taicheng is where the Zhou Zong Temple is located, so after king Wu destroyed the Shang, this place was called Zong Zhou.
The "General Code" says that Wang Ji was once bi, and the "Shang Shu Preface" is also called Wang Ji Zeng's residence, which shows that Bi Cheng is the same place. And before King Wen moved Fenghao, there were also his actions of "Yu Yu Bi" and "Governing the Army in Bi", which shows that Bi and Cheng are closely linked. In his later years, King Wen lived in Cheng with his wife Tai Ji. ZuoYi Yufeng was originally planned by King Wen, and it was written in the hands of Tai Ji, and it was clearly written in the poetry.
Some scholars of the Tai clan jiang pointed out that the Fengyi made by King Wen Taiyi was built in the present-day Qin TaiCheng, and the philosopher thought that this was a matter of followability. The texts state that Fengyi is not Zongzhou, but the two places are very close, and the king can walk (Shang Shu Bi Ming: The dynasty steps from Zong Zhou, as for Feng. Fengyi, made by King Wen Taiji, built another city on the side of Zong Zhou (the old Tai City, Wugong City).
"Chronicle" Yun: "In the sixth year of Emperor Huan, King Wen of Zhou was initially born in Bi, and Bi (Ling) was in the west of Yufeng (Qin Taicheng) thirty miles." Then the tomb of the King of TuiZhou is on top of the Biyuan between Fufeng and Taicheng, and then Cheng Yi can be pushed to be Fufeng.
Cheng Yi was the capital of Qi Zhou during the reign of King Wen, from the fifth year of Wen Ding's reign to King Wen's relocation due to famine (the Chronicle says: "Thirty-five years after Emperor Wen, the Zhou Famine. Xi Bo moved to Feng by himself. Zhou Ren has been operating Cheng Yi for fifty-three years, and the scale can be imagined.
The Zhou people called Cheng Yi jingyi. Kyo, Daiya. Also known as Xinyi. Among the cultural relics excavated in the Zhou Gongmiao area, there are inscriptions "Xinyi" Ge and oracle bone pieces with the word "Xinyi". In the Ban Gui Ming, Mao Ban called his emperor (Mao Shu Zhen) a place "subject to Emperor Jingzong Yili". Among them, Jing refers to Cheng Yi, Zong refers to Zong Zhou, and Li refers to Tai (斄) City. It is natural that King Wen was buried in Bicheng and buried in Cheng Yinan, and Biyuan in the west of Taicheng was very natural. Therefore, there is no doubt that Biling is the location of the Tomb of the King of Zhou.
Inscription of The Emperor Boding (Early Western Zhou Dynasty)
Present and "Cheng" through, but also with the pass. If it is, then 戜 or also read as presented. The people of Cheng Yi (di) were recruited by Cheng Yi (di) to take the ears of the people who took Ge. Combined with the early Western Zhou Dynasty inscriptions of 戜伯鼎, 戜者鼎, and 戜者尊尊 inscriptions, "戜" should be a place name (畿内 is not called a country), i.e. Cheng.
Mr. Zhang Chongli believed in the article "戜" in the "Shi Jin Wen" that "戜" should be read as "zheng", and this view zhe did not agree with, because the Jin wen itself had the word "zheng". But the @ character he proposed for Mao Gongding, when interpreted as "present", was very enlightening to Zhe.
@ Mao Gongding Presented in the following figure:
In Mao Gongding, there are fragments under the characters or the word "people"
Mr. Zhang believes that there is a residue in the word "present", or that it is the word "min" or the word "ren". Judging from the remaining strokes, it is more likely that it is the word "human". This is a very insightful statement. However, he read the interpretation as "烝" or "steaming" and trained him to be a public. Zhe did not dare to agree with this.
Zhe believes that the usage of "Chengren" in Mao Gongding and "Xiangren" in Ban Gui refers to the subjects within the fiefdom of the Mao Gong family. In the past, when interpreting Mao Gongding's inscriptions, Zhe interpreted the presenter as "Shumin" according to the old saying, so it is difficult to understand why the King of Zhou simply warned Mao Gongxin's father to "not dare to eat" from the Shu people. If you understand "presenting people" as the subjects of the Mao Gong family fiefdom, it can be understood that the King of Zhou means that Mao Gong should cherish his own people.
It can be seen that the final heir of Cheng Yi, who has been operated by King Wen of Zhou for more than fifty years, is the Mao Shuzheng family. Why is this so, because Mao Shuzhen is the youngest son of King Wen Taijie in the classics, Ran Jizai. This assertion has been demonstrated in many previous articles of inquiry, and it will not be raped here.
It was precisely because he could not find out that Mao Shuzhen and Ran Jizai were the same person, Sima Qian could not figure out where his fiefdom was and who his descendants were. Therefore, in his immortal writings, he did not write a family dialect for Ran Jizai (Mao Shuzhen), which is the biggest regret of the Mao clan.
The Zhou people valued the youngest son, believing that the youngest son was the last inheritor of the homeland (in fact, the concept of people is still the same now). After King Wu destroyed the Merchants and became the co-lord of the world, he began to build Zhou Luoyi (when he became king, Luoyi was completed, and moved his house to become the City of Zhou.) Later, King Cheng, King Kang, and King Zhao all made the eastern capital Luoyi the capital of the king, until King Mu returned to the capital of Guanzhong nanzheng). Among the five soils of Western Zhou, ruidi, taidi, and bicheng were all given to the younger brother Mao Shuyi's family, who were asked to guard the tombs and homelands of the ancestors of Zhou.
Ban Gui Mao clan heavy weapon
The patriarchal system of the early Western Zhou Dynasty was by no means the inheritance system of the eldest son of the future generations, but the inheritance system of the younger son. That is, the ancient nomadic people adopted the young son shou stove system. This inheritance system refers to the separation of other sons into households, and the youngest son inherits the remaining property and social status of the father.
The history of King Wu Ge Yin's ceremony "Uncle Mao Feng Ming Shui" is not a simple matter. Ming shui, generally commented by old scholars as pure water for ancient sacrifices. "Zhou Li Qiu Guan, Si Xuan": "To learn from the bright water in the moon." Sun Yao let justice go: "Stealing the water is to use the evidence to reveal it." In fact, there is another layer of deep meaning, the sun and the moon are bright, and in ancient times, the sun and the moon were mostly called Fuxi God. Bright water, the water of destiny also. To take the dew in the sun and the moon, take the meaning here.
The reason why the Ge Yin ceremony was "Mao Shu Feng Ming Shui" means that Mao ShuYi, the youngest son of King Wen, represented the ancestors of Zhou and God handed over the right of mandate of heaven to King Wu, which is not simply to show that King Wu Ge Yin was ordered by the Emperor God, but also indirectly acknowledged the fact that the foundation created by King Wen was inherited by King Wu of Zhou. It can be seen that Mao Shuzheng is what the classics call Ran Jizai.
As the younger son of King Wen, Mao Shuzhen had the right to inherit the great cause of his father and ancestors. When King Wu of Zhou was seriously ill, he plotted to pass on the eldest brother Zhou Gongdan, the younger son (Mao Shuzhen) as an alternate (Yizhou Shudu Yi Xie: Ru, young son GengjieXin, Shu Nai lai Ban Shuo Dahuan). In the eyes of King Wu of Zhou, only Zhou Gongdan and Mao Shuzhen had great wisdom and could inherit the cause of literature and martial arts.
Of course, King Wu, Zhou Gongdan, Kang Shufeng, and Mao Shu were originally born to a mother of Tai Ji, and it was the unshirkable duty of The Mother and Brother of King Wu to assist King Cheng in succeeding to the throne. Therefore, the Duke of Zhou and Shu Zheng rejected this proposal of King Wu and firmly assisted King Cheng to achieve great things.
Mao Shu's status as the youngest son of King Wen determined the prominent position of the Mao family in the Western Zhou Dynasty, so during the reign of King Cheng, Mao Shuzhen (Ran Jizai) served as both Sikong and Situ, and his status was only below that of Zhou Gongdan. Among the six ministers appointed by King Cheng, Rui Bo, the eldest son of Mao Shuyi, was appointed as Situ, and the second son of Mao Shu was appointed as Sikong and Taishi, one of the three dukes. Uncle Mao's younger son Nangong and grandson Mao Qian (燛), together with Duke Bi's son Zhongheng and Taigong Wang's son Lü Ling (伋) of Qihou Were also represented to welcome King Kang to the throne. This glory and status is incomparable to ordinary people, and it is also determined by the status of Uncle Mao and the merits established by Master Mao's father.
Therefore, it is not surprising that Mao Shuzhen's fief is in the area of Jingyi (Chengyi). After King Wen made Fengyi, Mao Shu lived here with his mother Taiyi, so Fengyi (Qin Taicheng) was also called Fengcheng. The city of Qicheng is derived from the character 斄 (邰) City, and the two are closely related.
Schematic diagram of Zheng Fengyi, the ancestor of the Chinese Mao clan
Why Ran Jizai is also called Mao Shuzheng is a matter that scholars are very puzzled about. There is no Mao character in the oracle bone, which can be seen that the Mao character was only used at the beginning of the week. Zhe speculated that Mao's original character was 氂, which was written as Mao by King Wen province. King Wen's Cheng Dian once said: "If Mao is bowing, the pain of pulling out is introspective." This matter may have been used by the people of the time to tease Ran Ji, the favorite young son of King Wen, and it is also possible to solidify it into a clan name for a long time. For example, the second son of Shu Yu served as the commander of the Qiu Division, but in the excavated bronze mane, he called himself Qiu Bo Mao, and the strange title was seen.
Ran Jizai's title of Shu Juan is based on evidence. Zhou Gong Temple site unearthed a large number of Zhou Yuan oracle bones, there is "Shu Zhen qi to take makeup", experts believe that this "Shu Juan" is Mao Shu Zheng. However, no personal name of "Ji Zai" was found in the oracle bones excavated at the same time. It can be deduced that Shu Zheng is another title of Ran Jizai, which is called from the perspective of Cheng Wang's uncle.
Zhe has previously examined that the Heavenly Death Gui is Mao Gong's Ji Gui. After king Wu destroyed the merchants, he sacrificed heaven on Mount Song, and Nie Ji accompanied his brother King Wu to the mountain to play the role of a "corpse" (playing the corpse of King Wen), who said in the inscription that he held a feast after the sacrifice of the queen, and the king of Wu did not give a knighthood to everyone at that time, only rewarded him alone, and Minghou called himself "Uncle Zheng".
Zhe believes that Shu Zheng was named after the Wu King Song Shan. In the Mao clan genealogy, it is recorded that the Wu King sealed Mao Shu Yu Xingyang in the fourth year (see [Qingyang Mao Clan Genealogy]), which cannot be explained by coincidence, but can only explain the truth of the information passed down from generation to generation.
Interpretation of the Inscription of the Heavenly Death by Mao Tianzhe
Everyone in the world knows that when King Xuanwang had the duke of Yan Huan, he did not know that in the early years of the Western Zhou Dynasty, there was Mao Shuzhi's "Uncle Yan". It is known that Sima Qian described his ancestor as "Father Cheng Boxiu", the Great Sima during the Xuanwang period, and later lost his official position and became Sima Shi. However, he did not know that before King Xuan, there were Shu Bo Ding, Shu Zhi Ding, and Shu Shu Zun. There is a saying in the family tree of the Zheng clan that "Zheng zi mao comes out", so it is also very likely that the father of The Uncle, the Servant, and the Father of Cheng Boxiu is from the mao uncle Yi vein.
Sima Qian's "Taishi Gong Self-Introduction" traces the ancestor to the Chongli clan, and after not hearing the evidence, he said bluntly: "In Zhou, Cheng Boxiu's father and his successor also." When King Xuan of Zhou was king, he lost his guard and became Sima Shi. "This statement is very dubious. The poem "Changwu" begins with the praise of Nanzhong Dazu and Emperor Taishi, both descendants of the Mao Uncle Zheng family. The following words about Cheng Boxiu's father should also be to praise the clan relatives for being appointed as Sima Shi. Combined with the fact that Mao Shu's fiefdom was in Cheng, the possibility that the Cheng clan was a branch of the Mao clan was still very large.
The clan is divided into clans, and the clan is a surname. After the royal family, they all have surnames. This is a unique point of view that Zhe came up with after years of studying surname culture. In the early years of the Western Zhou Dynasty, the phenomenon of clan divisions abounded due to feudal factions, and the Great Ancestor clan was generally inherited by the second son, such as the Zhou Gong family, the Zhao Gong family, and the Bi Gong family.
Taking the Mao Shu family as an example, its eldest son was sealed in RuiWei (芮汭) in Fengyang (汧阳芮汭), known as Rui Bo (芮伯). The second son, Zhongxu(仲旄), was enfeoffed with The Title of Emperor Wu (盩伯毛, in the name of Mao Yigong (毛懿公, inheriting the title of Emperor Dazu of the Great Ancestor Clan, and was known as the Emperor of the Nangong Clan of the Rui Clan), and the younger son inherited the ancestral inheritance and stayed behind in Cheng Yi Nangong (盩南宫) as the Nangong clan.' Mao Yigong also had sons Wengong, Wu Bo, and Gong Bo. The eldest son, Duke Wen, succeeded Emperor Mao, and Yu divided the clans into Wu and Gong.
Dong Zhongshu's "Spring and Autumn Prosperity" Wang Dao chapter has "The father of the thorn family asks for a car, and the Wu clan Mao Bo asks for gold." According to Zhe's research, the father, the Wu clan, and Mao Bo are all descendants of Uncle Mao.
Wu Zetian changed the name of the country to Zhou, and many people ridiculed it. Song Ouyang Xiu's "New Book of Tang Dynasty Chancellor Lineage Table" believes that "the Wu clan comes from the Ji surname, and the young son of the King of Zhou Ping was born with a text in his hand to know "Wu", so he thought it was a clan. I'm afraid this statement is not so reliable. Wu's cover is from The Mao Shu Yi vein.
Mao Shu Zhi Zhi Zheng, Gu Gu Yin and Cheng Tong. 鄭 is also the name of the capital. In Guanzhong, Zheng Ben was the fiefdom of King Xuan's younger brother (mingyou, i.e., Duke Huan of Huan), and later moved to The Confluence of Qinhuan in Henan (present-day Zhengnan, Zhengnan, Zhengnan, Henan) with the title of "Xinzhen".
In fact, before the Duke of Zheng Huan, The Land already existed. According to the "Ancient Bamboo Book Chronicle", King Mu once lived in the Palace, and later scholars have also put forward the theory that king Mu of Zhou was below All in Xizheng. During the reign of King Mu, a large number of palaces were built - and many of them were called "Zheng". Bamboo Book Chronicle Cloud:
(King Mu) In the first year of the first year, the king took the throne. As a Shōgun Palace. In the winter of October, the shrine was built in The Southern Province. From King Wu to King Mu enjoyed a hundred years of kingdom. King Mu was below All in Xizheng. /Nine years. Chikuchun Palace. The king's residence includes the Spring Palace and the Palace of Zhen. / The first month of the spring of the eighteenth year. The King's Residence. The princes came to the dynasty. /Fifty-five years. Wang Zhi was in the Gion Palace.
South Juan was the old Zhao (present-day Zhuyu Town, Xiashi Camp). King Mu built the palace in Nanjue, and in this Bintian, it means that King Mu's late capital was in Nanju. During the reign of Emperor Mao's second son, Mao Yigong, served as the commander of the Qiu Division, and trained troops in The Land of Zhao, as Emperor Wu. Mao Ban was one of the three dukes of king Mu. Zhuyu Town Xigou has three areas
Wang Temple (Ancestral King Zhuzhu Temple, Great King's Father Temple, Wenwang Jichang Temple). Since the Song Dynasty, a large number of bronze Yi vessels have been unearthed here, such as "Gong Bo Yi", "Bo Shu Father Dun", "Nanzhong Zheng Father Ding", "Meng Zheng Father", "Dian Deng Bo Ding", "Dian Deng Bo Ding", "Dian Deng Bo Di", "Dian Deng Bo Di" and so on. The Dian in the Dian Deng Bo series of Yi instruments refers to the zhendi. According to Ban Guiming's examination, Zhe learned that Mao Yi's public name was secret. The Zhou people had the habit of taking the name Bo ( ) , and it was either Uncle Mao 's second son , Zhongxu ( 盩伯毛 , Mao Yigong , Shi Mao ' father ) .
Unearthed in 1978 in Qi Village, Famen Town, Fufeng County, Shaanxi Province, the "Evil Fu Gui" has an inscription of 124 characters, including the words "Emperor Xuanxian's Ancestral Chamber". Scholars mostly think that it refers to the ancestral temple of the Zhou Dynasty. This theory further proves that the area around Zhuyu is indeed the southern part of Zhou.
Evil husband
Ouyang Xiu of the Northern Song Dynasty once mistook father Zhen in the Mao Bo Gu Dun Ming, which is said to be unearthed from Fufeng, for Mao ShuZhen in the classics, but it is obviously wrong to see the "Ji Gu Lu". Father Zheng or the fourth grandson of Mao Shuyi was given the title of "Wuyi Zhu" for his merits, and the Pai clan was called 鄭, called Father Zheng (in the name of Wang Father). It can be seen that the fiefdom of the Mao Shuzheng family is not wrong in the area of Fufeng (鄭) and 盩厔 (南鄭).
Jin Wenzhong directly talks about Wang Zaidi's bronze ware, including the Big Gong (integrated 4165), the three-year pot (integrated 9726) and the exemption (integrated 6006). There are many other indirect references to Zhengdi.
鄭 (鄭), also known as "Dian Yi". The character "Dian" is common in the golden text, and is generally interpreted as "鄭". The Shuowen interprets it as a sacrifice. Meaning: Set up wine and food to sacrifice. Zhou Li: "Recite poems in satire, and lay down the lineage of the world." "Note that the old book is or the emperor. Du Zi Chunyun: Emperor reads as ding, its word is dian, and the book may also be dian. In fact, to put it simply, the deceased chieftain (the first king) is carved or placed on the Gao Table for people to worship.
The Western Zhou Dynasty is a regional concept that refers to the shrine where the royal tomb is located, rather than the specific name of the country, or more precisely, the place where the Zhou royal family sacrificed to the heavens and ancestors.
There were three royal tomb areas in Western Zhou, one was the Qi Zhou Ling District with Tai Wang and Tai Jiang buried, called Xi Yan (present-day Fengxiang Baoji area). Second, in 盩厔, this place is dedicated to the ancestors of zhou above the father of the gong, because it is south of Zong Zhou, also known as nan zheng.
The third is Biling. According to the literature, Wang Ji, King Wen, King Wu, Duke of Zhou, Jiang Shang, King Cheng, King Kang, and King Mu were all buried in Biling. Biling is in Taicheng Uehara and Jingyi Xiayuan. Gyeongeup was Chengyi (present-day Fufeng), and the area around Gyeongeup Taicheng was the seat of Gyeonggi of the Western Zhou Dynasty and the political and economic center. Biling is also known as Jingzheng. "鄭", which may be in Cheng Yi, refers to Bi Ling.
According to Shi Zai, when King You of Zhou destroyed the country, Duke Xiang of Qin sent troops to rescue him, and then sent troops to escort King Ping to move east, so King Ping of Zhou gave the land of Qifeng to the Qin people. Qi refers to Qidi, that is, the western part of Zhou, in the area of present-day Fengxiang BaojiQi Mountain. Feng refers to Taidi, including Fufeng, Taicheng, and Zhouzhinan (盩厔). The Xianggongding inscription reads: "Tiangong (King Ping of Zhou) Qianluo, Qifeng (Qidi, Taidi) (Xiang) Gong, Qin Zhiyu Palace, Ding hidden in the middle". Duke Wen of Qin divided his tai land into tai county, Meiyang, and wugong. After Duke Wen of Qin destroyed Liquan in 19 years, he nominally returned Tai land to King Ping of Zhou, but in fact only moved the capital to Chen Cangcheng.
At the beginning of the Zhou Dynasty, Uncle Mao's fiefdom was in Jingzheng, Southern Zheng, and Western Zheng
Before the fall of Western Zhou, the Mao family was spared the misfortune of the Emperor's father Yu Youwang for five years, leading his heirs to "make the capital in Yuxiang", avoiding the political whirlpool and moving to Xiangyi (near present-day Jiyuan), the king of Eastern Tu, but also bear the insult of failing to save the Decadent Zhou royal family in time, which caused royal resentment, and this political shackle directly led to the Mao clan in the Eastern Zhou Dynasty who had not been able to continue to hold a ruling position in the royal family.
The fiefdoms of Mao's three sons were in The Western Zhou Dynasties of Jingzheng, Nanzheng, and Xiyi, and the Caiyi of his descendants of the Pai clan were also among them, such as the Mao Gong family, the Rui Bo family, the Nangong family, the Gong Bo family, the Wu Bo family, the Zheng father's family, and the Cheng Bo family. King Ping of Zhou's move was equivalent to giving the fiefdom of the Mao shu family to the Qin people, so the relationship between the Mao clan and the Zhou royal family was discordant. In addition, the royal family resented the father of the Mao Clan for entrusting himself to the government and was no longer entrusted with heavy responsibilities for the Mao Clan, so the records of the Mao Clan and other royal secretaries competing for power were often seen in the classics. Three or four times, Mao Bowei competed with Wang Sun Su for power, Mao Boyu competed with Wang Uncle Chen Sheng and Zhou Gongchu for power, and Mao Bode sasuke prince contended for the throne.
After moving east to Luoyi, in order to appease the Mao clan, King Ping of Zhou made a covenant with the Mao clan (including the Rui, Nangong, Gong, Wu, Cheng, Pan, Fan, etc.) at the Mao Clan Temple in Jiyuan, vowing that there would be no dereliction of duty in the world. Historically known as the Alliance of The Hairs.
Later, the Mao clan sorted out the xia shang zhou royal texts that had been relocated to this area earlier in Jiyuan, summarizing the tragic lessons of the fall of western Zhou. In the "Book of Poetry", it was found that many articles were written by the Mao clan, and the "Yi" and "Book" were probably the earliest from the hands of the Mao clan. According to the "Zuo Biography", Mao Bode (Lao Tzu), the prince dynasty Feng Zhou royal family classic Ben Chu. The Qinghua Jian unearthed today is actually a royal classic of Mao's scattered folk, copied by Chudi. The poems are easy, all from the Mao family.
To sum up, the "People of The People" in Ban Gui are the armed people recruited by the Mao Shu Family's feudal state. The fiefdoms of The Younger Son of King Wen,Mao Shuyan (毛叔鄭) were jingzheng, nanju( 南鄭), and Western Zhou (西鄭). Jingzheng refers to the area around Fufeng Taicheng (ChengYi and Taicheng), South Yan refers to the area around Qiuyi (Zhuyu Town, Xiashi Camp), and Xizheng refers to the area around Baoji Fengxiang Qishan Mountain.
Mao's son Tianzhe was in Jinhua, Zhejiang
Revised on November 24, 2019
This article commemorates the 126th anniversary of the President's birth
Reference Books:
[1] Guo Moruo, "The Rediscovery of Ban Gui", Cultural Relics, No. 9, 1972.
[2] Li Xueqin, "Ban Gui Continued Examination", Paleography Studies, 13th Series, Zhonghua Bookstore, 1986, p. 183.
[3] Huang Shengzhang, "Chronological, Geographical and Historical Issues of Ban Gui", Archaeology and Cultural Relics, No. 1, 1981.
[4] Lian Shaoming, "A New Examination of the Inscriptions of the Western Zhou < Ban Gui >", Beijing Archaeology and Cultural Relics, Vol. 6, 2004, p. 113.
[5] Li Yihai, "Ban Gui Supplement", Journal of Nanyang Normal University, No. 1, 2004.
[6] Zhang Chongli, "The Character for "戜" in the Shijin Text", Research Center for Excavated Documents and Paleographies, Fudan University, 2012-5-5.
Keywords: Cheng Yi Cheng Dian Cheng Yin Zheng Di Zheng Huangong West Zheng Nan Zheng Uncle Zheng Mao Yigong Zhou Mu Wang Ban Gui Tai Cheng Wu Gong Ya Cheng Tai Ji Wen Wang Concubine Young son Ran Ji Zai 斄城