<h1>Original title: New Western Zhou "爯簋" instrument master interpretation</h1>
Wen | Mao Tianzhe
Abstract: The literature refers to the tenth son of King Wen of Zhou as Ran Jizai. However, the excavated copper inscription shows that the young son of King Wen was named Mu. After mao Tianzhe examined it, he believed that 爯載 was actually the same word, and that in terms of rank, it was called 爯季, 聃季, and Ji Ji (載). Later generations mistakenly pronounced the name of The Season of The Dragon as a clan name, and derived it from Ran Ji Zai. He also did not know that Nie Ji was sealed in The City of Qi, called Ji Zai, that is, Mao Uncle Zheng. Therefore, when Sima Qian wrote about the Cai family in the "Records of History", he said that he could not find Ran Ji's descendants and could not write about the family, and there was indeed a reason.
In 2009, Zhe had the privilege of reading on the Internet an article by Mr. Wu Zhenwu of the Institute of Ancient Books of Jilin University entitled "Interpretation of the Inscriptions of the Western Zhou Dynasty in the New See". From the text, it can be seen that the Yi artifact is a newly excavated artifact, but it is not known where the land is.
Mr. Wu Zhenwu said that he also did not see the physical object, and only "obtained a photo of the Western Zhou Guiming". Mr. Wu deconstructed the text accordingly, and made a detailed and unique interpretation of the inscription. Thanks to the photographs of the inscription and the takumoto attached to the text, Zhe was able to see the full picture of his inscription.
New to see Western Zhou
Zhe read the article again and again, quite experienced, because it is different from what the author said, so he wrote an article to describe it, and asked Mr. Wu Zhenwu and other Fang families for advice.
First of all, Zhe thought that the age of the artifact was only judged from the content of the inscription and the style of the font, which seemed to be a little insufficient. Mr. Wu compared the known Western Zhou bronze inscriptions (such as Dong Ge Gui, Ban Gui, Fan Ji, Mao Gong Fang Ding, Wu Gui, Wu Gui, etc.) to believe that "it is similar to the font style of the Ben Ming", and then concluded that the production date of the "Gong Gui" was in the middle of the Western Zhou Dynasty.
Zhe believes that the similarity of font style can only indicate that the artifacts come from the same country, or the production of family craftsmen's places, and to correctly judge the age of the artifacts, it is necessary to combine multi-faceted materials to comprehensively analyze. Judging from the content of the inscription, Zhe still judged that the production date of this instrument was in the early Western Zhou Dynasty.
Dong Ge Gui inscription
Secondly, although Mr. Wu Zhenwu correctly determined that the owner of this instrument was "爯" and named this inscription "爯簋", he did not further examine who the "爯" was. Zhe thought that the "爯" in the inscription was the "Ran Ji Zai" recorded in the literature, also known as 聃季, that is, The Younger Son of King Wen of Zhou, Mao Shu Zheng.
As Mr. Wu Zhenwu said: "Judging from the fact that the instrument master can imitate the tone of the Heavenly Son and call himself 'Yu Yizi', the identity of the instrument owner is probably not low, and it is assumed that he is the head of The Small Sect." "
Zhe believed that Mr. Wu's interpretation was very correct, but because he did not notice that the "Wen Shen" in the inscription was a special reference to King Wen of Zhou, it was impossible to conclude that Ran Jizai was the owner of the instrument. The word "Wen Shen", like "Yu Yiren", has a specific meaning in the Western Zhou bronze inscriptions, "Wen Shen" refers to the dead King Wen of Zhou, and "Yu Yiren" is the self-proclaimed son of Heaven. Then the "Shuowen Kao" in the inscription undoubtedly indicates that he is the son of King Wen. After the death of King Wen of Zhou, King Wu was called Wen Kao. For example, "Shang Shu Tai Oath": "Yu Ke is not given to Wu, but Wen Kao is not guilty." Kong Chuan: "King Yanwen is innocent of the world." "
Portrait of Ran Jizai in the Shen Family Tree Zhe yan Shen clan is the Duke of Zhou, not the Yan Ji (Mao Uncle Zheng) Pai clan.
Gu Zhe believes that the master of the instrument "爯" is King Wu of Zhou and his mother's younger brother Ran Jizai, that is, Mao's uncle Zheng. King Wen's youngest son was called 爯, and by the rank of the name, he was called 爯季, 聃季, and Ji Ji (載). Fengyi was in Taidi Yicheng (斄城), so it was also called 氂季載 (爯), and Sima Qian misread it as 厓季載. In the fourth year after the destruction of the Shang, King Wu sacrificed the heavens at Mount Song and accompanied him. King Wu of Tianhou gave Him the title of Zheng Bo (郑伯) and made him the High Priest. Because he is the younger uncle of King Cheng's concubine, he is also called Shu Zheng. As for the literature called "Ran Ji Zai", it is that the Qin and Han ancestors (such as Sima Qiangong, etc.) mistakenly pronounced the name of The Ji Ji as a clan name.
In the "Shuowen Jibu" a total of three words such as "冓, Zai, 爯", the shape of the word "Zai, 爯" contains the structural parts in the word "冓", so Zhe believes that in order to correctly interpret the original meaning of the word "爯", it is necessary to start with the interpretation of the oracle bone form of the "冓" character.
"冓" is the first text of "structure", and an examination of the oracle bone shape of the word "冓" can be seen that the oracle bone shape of the word "冓" is a cone-like branch that is used for campfires. Judging from the prophecy, "冓" has sacrificial meanings, such as "In April, 冓示癸." (The Oracle Collection, 26486). Therefore, the original meaning of the word "冓" was to sacrifice the heavenly emperor and god by burning branches in order to bless the people below. Its cultural prototype is the burning sacrifice, so "冓" has a sacrificial meaning.
The actual word is the same
Another example is the word "zai", the oracle bone has two shapes, one is the lower part of the word "冓", that is, the cone of branches staggered up in the shape of a campfire; the other is to add a horizontal line above and below the first shape. These two horizontal meanings refer to heaven and earth, that is, the bonfire is on the ground and the bonfire is up to the righteousness of heaven.
The "Shuowen" character "Shuowen" is interpreted as "cross-accumulated material also", in which the process of "cross-accumulation material" should be "lifted" and "material", so there is a saying that "re" is "lifting". The "two also" in the interpretation of the word "re" in the "Shuowen" is correct. The earliest use of "re" in the texts is the meaning of "two times", such as the Book of Many Directions: "I only teach it when it is taught, and I only imprison it when it is fought, and as for the third." "
Another example is the word "爯", the oracle bone is shaped like a hand lifting a branch and adding it to a bonfire, of course, this bonfire is used for sacrificial purposes. The Shuowen interprets the shape of "爯" as "from the claw, from the province", when from. There is also a word in the oracle bone that is closely related to the shape and meaning of the word "爯", which is divided into three layers, the structure of the word is divided into three layers, the upper is the left and right hands facing down, the middle is the "re" shape, that is, the bonfire shape, the lower is "earth", that is, the altar used for sacrifice, and the whole glyph shows the complete situation of the bonfire on the altar with both hands.
The inscription is interpreted on the plate, and the numbers in the main text are corresponding words
Zhe thought that the word (1) can be regarded as the first word for "zai" in the literature. The original meaning of the glyph (1) is to place the "cross-accumulation material" used for the burning sacrifice on the earthen platform repeatedly, and then it is probably transliterated as "carrying" with "carrying objects on the soil". For example, the gua words in the "Zhou Yi": "Tianxingjian, the gentleman is unremitting in self-improvement; the terrain is Kun, the gentleman carries the goods with thick virtue", and the word "zai" in it also has such meanings in it.
Through the comparative discussion of the above points, it can be concluded that the writing of "Ran Jizai" in the literature may not be accurate. Ran Dang is an omitted way of writing the word "爯", so Sima Qian said that the youngest son of King Wen was named Ran Ji. Judging from the bronze inscription "爯簋", the young son of King Wen of Zhou was named 爯 or (1), and the title was 爯季 or 季載 (爯). 爯 and 載 are actually the same word. From the car is a word that only existed during the Xuanwang period. The character in the golden text is written from the boat from the re, and the meaning of the car is the same. It is also the name of King Wen's younger son, so there is also a saying in the literature that the youngest son of King Wen is called Nian Ji.
Ran Jizai is a document collator who does not understand the original character of 爯本 is 載, which is derived from mistakes. Ran Ji, as the younger son of King Wen and the last inheritor of the Zhou royal family, gave him a name that included the wish of passing on the lineage and passing on the torch, which was also in line with the reality under the patriarchal system of the Zhou Dynasty at that time. For example, King Wen of Zhou's father was called Ji Li, but he was not seen to be called. It can be seen that the youngest son of King Wen is called Ji (載), not as the literature says, Ran Weishi is called, Ji Zai is a word name.
In addition, in the interpretation of the "爯簋" inscription, Zhe also has several inconsistencies with Mr. Wu Zhenwu, although it is not a comprehensive negation of Mr. Wu's interpretation, but the interpretation of several key words and sentences has great inspiration for correctly understanding the content of the inscription, so Zhe is not miserly, try to say, there are mainly the following points:
1. In the first sentence of the inscription, Mr. Wu only interpreted and read it as (2), and failed to further confirm who (2) was. Zhe thought it was the word "dispatch", and the "dispatcher" in this inscription was Yu Zhongshu, the younger brother of King Wen of Zhou. That is to say, Yu Zhongshu in the sentence "(Dispatch) Ling yue" explained by Hezhe in the article "Ban Gui (Mao Boyi) Re-Interpretation" is the same person, and the specific interpretation can be found in this article. At the beginning of the Week, it was mostly called by the name of the person plus knight or the character of the person. Judging from the identity of the owner of the "爯簋" as "Ran Jizai", it is also very reasonable to call Yu Zhongshuai "Shu Bo". Judging from the Ban Gui and Meng Gui inscriptions, it can be speculated that Ran Jizai (that is, Mao Shu Zheng), Mao Gong (Ran Ji's second son) and Shu Bo are closely related, such as Meng Gui's father who once had "Mao Gong and Zhong (2) Zheng Wu", such as the Ban Gui inscription records that "Mao Bo is more city and the official dress". Moreover, judging from the excavations of later bronzes (such as Zai Fang Ding, He Zun, etc.), the Western Yu fiefdom and Ran Jizai's (Mao Shu Zheng) food yi were close to each other, both near Baoji ChenCang.
Schematic diagram of The Tomb of Uncle Mao Zheng (爯季) Caiyi
2. Mr. Wu's interpretation of the "god of literature" as "the god of virtue" does not seem to be true enough. Zhe believes that just as "Wen kao" is a special reference to King Wen of Zhou, "God of Wen" should refer to "the spirit of King Wen of Zhou". Mr. Wu's statement that "it can be known that this 'Wen Shen' refers to the deceased ancestors, just like the "former literati" commonly found in the Jin wen and literature" is not very accurate. As Mr. Liu Xiang said: "The word 'god' that began to appear during the Western Zhou Dynasty was specifically referred to ancestral gods on most occasions. It seems that it can be said that the divine characters that focus on expressing the concept of ancestral gods can only be produced after the transformation of the worship of natural gods into the humanization of ancestral gods in the context of the patriarchal society of the Zhou Dynasty. Therefore, from the inscription of "爯簋", "Wen Shen" should still refer specifically to the title.
3. It lies in the "(3)" of "(3)" of "(3)". Mr. Wu believes that the word is the first view of the Golden Text, the pronunciation is unknown, or it can be read as "Wan" according to its right side. Zhe believes that the word seems to be the ancient character of "祀", the word 禩. The Shuowen interprets it as: "Worship, or alienation." Zhou Li Dazong Bo Xiao Zhu, Note All Clouds: "The ancient book is written as a zen". According to the Word Yu is found in the Old Book, it is also an ancient text. The seal is based on the Han Confucian Du Zichun and Zheng Sinong, but Yundang is a ritual, read as a ritual, and does not dare to speak directly about the ancient Text, Gai Qishen also. To Xu Shen is set as a word, and to Wei Shi is to enter the Three-Body Stone Sutra. The ancient chinese sound is the same, so it is different from the same word. From the above, it can be seen that the ancient character of "祀", the word 禩, has long been illiterate in Han Confucianism, and as for Xu Shen, it is only determined to be the same word, so Zhe tends to interpret it as "祀" character.
Uncle Mao Zheng (爯季) lived in The Pavilion when he was young
4. Mr. Wu interpreted "virtue" as a moral religion, and Zhe thought it was debatable. The explanation of virtue in the Shuowen is very much for the sake of: virtue, ascension. From the mouth of the yan. More is cut. Zhe was not very satisfied with this interpretation of the Shuowen. Also "Virtue, the name of inside and outside, is virtue in the heart, and giving is action (Notes on Zhou Li di guan)", so Zhe thinks that the explanation in the Zhou Li is closer than that in the Shuowen. Therefore, the philosopher defines "virtue" as virtue for those who are auspicious in the heart. The "virtue" in such inscriptions should be interpreted as "auspicious words" or "blessing words".
In summary, Zhe believes that the main of this "爯簋" instrument should be Ran Jizai, and the production date should be in the early Western Zhou Dynasty. The inscription reveals the most authentic first-hand information on Ran Jizai's name writing, and at the same time reveals the historical fact that the Zhou people shifted from the worship of natural gods to the strong worship of ancestral gods in the context of patriarchal society. This inscription will provide us with new inspiration and ideas when interpreting ancient Yi inscriptions such as "Zhou GongDong Crusade Fang Ding", "Heavenly Death Gui, also known as Mao Gong Ji Gui", "He Zun", "Ban Gui" and other ancient Yi inscriptions, providing us with new materials for further study of the form of the Western Zhou noble family, especially the source of the Mao clan ancestors.
The inscription is expanded
Zhe recorded the inscription of the "爯簋" that he understood and examined below, and took the following examination:
The inscription "爯簋" (爯簋) is written by Emperor Yi (爯簋) 爯 (爯) 爯 (爯) Wen Shen (爯卲) Wen Shen (卲) Wen Shen (劙) 旂 (praying) 沬 (mei) Shou (mei) Shou . Shuowen Kao Qi's (Jing) Zhi Ji (Jing) Zhi Ji and Qi Bai (Bo) Virtue Words, his rival one son; Shuo Wen Kao Qi's use of Zha (Zhuo) 氒 (厥) body, chanting 爯 v (哉)! Dead (harmful)!
<h1>Vernacular interpretation:</h1>
(虢仲) Shu Bo made ceremonial vessels for the Jongmyo temple sacrifices and used them to worship the late god Wen of Zhou day and night, in order to pray for a long life. My deceased father (King Wen) obeyed the auspicious words of The Lady and the Husband and Wife, and made my son's body stronger. My deceased father (King Wen) will put the auspicious words of The Ji and the Husband and Wife on me and recite them for a long time: Oh, there is no disaster and no difficulty.
On July 9, 2009, The Mao family's young son Tianzhe met in Jinhua, Zhejiang
Revised on May 13, 2019
Postscript: This article quotes some of the views of Mr. Xu Shan's "Interpretation of "冓, Zai, 爯", which are not marked one by one in the text due to the needs of the text, and are hereby explained, and thank Mr. Xu Shan.
Special note: This article was originally published in today's headlines, please contact the author himself if there is a publication to choose
(*The pictures in this article are from the Internet)