Summary: The two-week bronze inscription contains a dispatcher, a vessel and a walking instrument, according to the content of the inscription, it can be inferred that these inscriptions are related to funeral activities, and then it can be inferred that the bronze artifacts contained in the inscription were made for burial and belong to the burial vessels. The article sorts out all the dispatches in the two-week bronze ware, and believes that the early Western Zhou Dynasty's Seven Instruments can be regarded as the source of the dispatch strategy, and the early Spring and Autumn Zhongkao Father Plate should be the prototype of the popular dispatch strategy after the Warring States.
In 2006, the Shanxi Provincial Institute of Archaeology and other units excavated the Xiguan Cemetery in Licheng, Shanxi, and a bronze plate (M7:39) excavated from the M7 in the early Spring and Autumn Period was engraved with an inscription on the inside [Figure 1]:
Zhongkao's father did not record, Ji Ji swore an oath, Shuer Pan, Zao, Pot Two, Gui Two, Ding Yi, forever harming Fu Erhou.
The content of this inscription is unique, and it is of significance for understanding the nature of some bronzes and the origin of funeral rites and strategies in the two-week period, which is to be discussed below.
Let's start with a little discussion of the inscription.
"Zhongkao Father does not record". Kao, the original seal as "丂", when the word "kao" is simplified. According to the Hou Zai blowing pot (M8:12) and Zai Zhongkao Father Ding (M8:13) excavated from the same cemetery M8, it can be seen that this Zhongkao father is the Zai, the name blowing. "Not recording" means "not lu", "Li Ji Qu Li Xia": "The death of the Son of Heaven is known as 'collapse', the princes are known as 'Xue', the doctor is known as '卒', the scholar is known as 'Bu Lu', and the Shu people are known as 'death'." According to the archaeological report, Zhongkao's father was Hou Zai, and after his death, he was called "Bulu", and his identity should be of the first rank of a scholar. Bulu is also known as the death of the deceased, "Li Ji Qu Lixia": "Shou Kao yue '卒', short fold 'bu Lu'. The middle Western Zhou Dynasty album 嗌卣 ("Integration" 05427) inscription: "The album is written as father Xin Zun, and the name is known as: Son And Son Zi Bao." Do not be rude, the son is born first to die, childless. According to the regulation that the excavated burial items were one and two, Hou Zaizhong's father was indeed a soldier of the first rank. The owner bone of the M7 tomb was identified as male, aged between 20-25 years. Although he has reached adulthood, he also died prematurely, so it is called Bulu.
Bulu, also known as Non-Lu. The Zengguo Cemetery of Guojiamiao in Zaoyang City, Hubei Province, which also belongs to the early Spring and Autumn Period, unearthed the inscription "Zeng Qiangding (M17:1) inscription "Zeng Qiang Fei Lu, Erxing Instrument, Eryong Hufu" (Figure 2).
"Ji Ji Swears". 耑, the excavation report reads "end". 耑 and 端 are ancient and modern characters. Zhou Li Kao Gong Ji (周礼考工記· 磬氏): "It has been laid down. Sun Yi let the "Zhou Li Zhengyi" yun: "Qi, Duan ancient and modern characters." Duan, "Shuowen": "Straight, positive." Oath, "Sayings": "Oath, restrain with words." ”
Dispatch, the burial of things in ancient times. "Rituals and Rituals": "Books are sent to strategy." Zheng Xuan's note: "Sending, sending, is said to be the following of the hidden things." He also recorded those who were buried with the objects of the circle, "Ritual Ceremony: The Ritual of the Sunset": "The history of the public is from the west to the east, and the life does not cry, and the master and the housewife do not cry, and the reading and dispatching of the pawns, the order to cry, and the extinguishing of the candle." Zheng Xuan's note: "Dispatcher, something that enters the circle." ”
"Forever after Fore". Harm, when pronounced as "匃". "Yubi Kumabu": "匃, 乞也, 行請也." Uncle Gui (Integration, 4156) "ended with the spirit of the Yellow Dragon who gave harm to Mei Shou". Later, refers to future generations. "Poetry Daya ZhanJie": "Emperor Wuzu, Style Salvation Queen", Zheng Xuanji: "Hou, called descendants also." ”
Pan Ming said that Zhongkao's father died, Ji Ji dispatched to pan one, one pot, two pots, two gui, ding yi with burial, test the burial items from the tombs, M7 excavated bronze containers are Ding 1, Gui 2, pot 2, Pan 1, Za 1, is in line with the type and quantity of utensils sent by Pan Ming. In this way, the inscription on this plate clearly has the nature of the list of items accompanying the burial. The M7's ding, gui, pot, plate, and dagger are the dispatch instruments recorded by the panming.
The first to reveal the "dispatching instrument" was Mr. Zhang Guangyu, who in 1999 published a set of seven early Western Zhou bronzes made by Uncle No, Named Zun I, Ji Zun I, Ji Yi, Jiu Yi, Jue ER, and Yao ER. These seven instruments are written in different complexities and simplicity, or there are simple provinces.
Tong Zun and Ji Ming: "Uncle No, I am sick." Prepare for the mother Emperor Yi and use the mother's sun. [Figure 3]
Copper Yao Yi Ming: "No use the mother's sun." ”
Copper Yao Er Ming: "Use the mother's sun." ”
Jue Ming: "Use dispatch." ”
Copper Inscription: "Dispatch." ”
Regarding the "dispatch" in the inscription, Mr. Zhang Guangyu believes that it has the same meaning as the "dispatch" of the "dispatch book" recorded in the Warring States, and the word "dispatch book" is only found in the pre-Qin classics in the "Ritual Ritual and The Evening Ceremony", and the word "dispatch" in the Seven Instruments of the Emperor's Inscription can be corroborated with this. Regarding the significance of the Uncle Negation, Mr. Zhang Guangyu pointed out, "In addition to confirming that there was already a 'shu dispatch' in the Western Zhou Dynasty, it can also be said that it was an abuse of the later 'Shu Shu Yu Ce' ("Ritual Rituals and Rituals"). This set of bronzes made by Uncle No for his mother was mainly used to send the spirit of the mother. We can call it a 'dispatcher'. Since the 'dispatch vessel' was already found in the Western Zhou Dynasty, therefore, after the pre-Qin or Qin and Han dynasties, all funeral utensils sent to the deceased could use the name 'dispatch vessel'."
Regarding the original seal of the "霝" in the "□□□" form of the "Mother's Fu" in the no shu zun, 卣, and 觚 inscriptions, the interpretation of this word has aroused controversy among scholars, and therefore it is also related to the nature of the seven instruments of the no uncle.
Mr. Zhang Guangyu believes that it can be read as "霝" (令) of "霝終", and the training is good, and "using the mother to send the mother" is "the mother has a good end, because it is sent".
Mr. Chen Yingjie read "霝" as "spirit", which means "god, soul", and "sending mother's spirit" is the god who sent his mother.
Mr. Feng Shi pronounced "弔" in the inscription as "惄". The inscription is written as a sacrificial vessel for the deceased mother, so it is called "Sacrifice Yi". Interpreting "disease" as "pain", "disease" means that the relatives are mourning and mourning, and "illness is endless" means that the owner of the instrument is sad and painful. "Prepare for the mother Emperor Yi", which means to prepare sacrificial utensils. In the inscription, "dispatch" means to send a memorial. The □□□ is "jing" and reads "jing". "Mother crystal" is "mother essence", which refers to the mother's body and its soul. The "Sacrifice righteousness" repeatedly says that "the heart of the side is the meaning of pain", and the cloud "sorrow is in the middle", "the pain is in the heart", "the sorrow is in the heart", and its righteousness is in line with whether it is respected or not, and the "disease is endless" of the name. And "sending the form to the past, welcoming the essence and reversing" is also the meaning of the inscription "with the mother essence". It is the inscription that states whether it is used as a dispatch for personal yi.
Mr. Li Xueqin interpreted the □□□ as "star", "In 1997, a group of early Western Zhou bronzes appeared, and the inscription 'used the mother star' in the cloud, and the last word is exactly such a structure, which should be read as '眚'". Mr. Li Chuntao heeded Mr. Li Xueqin's martial arts and made a long essay on shen, and he believed that the interpretation of "霝" believed by most scholars was inaccurate, and that this use of "霝" as a deity was not seen in the two-week Golden Text. The old saying that this form is interpreted as "霝" is understood as a divine righteousness, which is inconsistent with the Jinwen use case. It is more reasonable to interpret it as the initial text of the word "star", which can be read as "眚", and the training is a disaster. "To send a mother", it means "to send a curse done by a deceased mother". The phenomenon of ancestors doing evil is more common in the excavated documents, and at that time, people treated this situation to remove the ancestors' work, which is directly recorded in Chu Jian, which can be compared with the inscriptions of the uncles. The bronzes made by Uncle No belong to the "Zong Yi" mentioned in the inscription, that is, sacrificial utensils, but also have the function of disaster relief. In addition, the oracle bone also has this word, which has been misinterpreted as "hail" in the past, which is also 眚, referring to the disaster caused by rain. Based on this, Mr. Li Chuntao believes that the old theory links the inscription with the "dispatch" of the dispatch book, and on this basis, believes that this group of artifacts is a dispatch vessel, which is not credible.
Chen said that among the various theories, chen said that it was the most secure. Regarding the last word of the inscription, it is possible to interpret it as a sun and use it as a spirit. □□□ the form of three □ horizontal columns, which may be due to hasty production. Although the three mouths under the Jinwen Zhongxia character are listed as one upper and two lower glyphs, there are also those who are leveled. "Shuowen": "Yu, rain zero, from the rain, □□□, pictogram." There is a "quiet and high ancestor in the micro-glow" in the inscription on the wall of history, which is suitable for interpretation as "spirit". In 2009, Zeng Hou and Zhong (M1:1) excavated from the Zengguo Cemetery in Wenfeng Pagoda, Suizhou, Hubei Province, "Fuding the King of Chu, Zeng Houzhi", is the spirit.
In the No Shu Instrument, scholars also disagree on the meaning of the No Shu Sacrifice Yi and the Mother Emperor Yi. Mr. Li Chuntao said: "Scholars who have discussed this inscription in the past believe that the Yi presented in the first sentence of the inscription is this set of bronzes. If carefully considered, this statement may not be true. According to this theory, the meaning of the inscription is repeated, and the meaning of the following text 'for the mother Emperor Yi is prepared', and the insertion of the sentence 'sick and uninterrupted' appears abrupt in the middle, making the inscription word order confused. This article believes that 'No Uncle Sacrifice Yi' means something else, and it may be that Uncle No has already made and enjoyed a set of Yi utensils before this. It is true that the "Yi" of "No Uncle Offering Yi" and the "Zong Yi" of "Mother Emperor Yi" should indeed be two different things, but it is not true to interpret the "Yi" of "No Uncle Offering" to a set of Yi instruments that were previously offered. The author thinks that no uncle sacrifices Yi, sacrifices, that is, recommended. The yi offered is not the yi of the instrument, or when the original character of "yi" will mean it, that is, the blood sacrifice of the chicken genus (which may also be sacrificed) to the mother of the chicken genus that is tied up with wings, the zhouyuan oracle bones include:
癸巳, Yiwen Wu emperor Yizong. Zhen: Wang Qizhao sacrificed to Tang, the second mother, his Yi, the blood oyster three, the dolphin three, and the fontanelle and the right. (Zhou Yuan H11:1)
The "Yi" in this is the same as the uncle Yi. At the beginning of the Zhou Dynasty, the bronze ware I Ding ("Integration" 2763) has the inscription:
I do, Zu Yi Yi Yi, Zu Ji Fei Yi.
It is closely the same as the second mother, its Yi, the blood oyster three, and the porpoise three. Uncle Yi's offering shows that this sacrifice is a blood sacrifice for his deceased mother, and it is a ritual performed before the funeral ceremony.
Scholars deny that the Necromancer is a burial vessel sent to the deceased, but in fact may have been influenced by the word "Zong Yi" in the inscription of the Necromancer. Zhou Li Qiu Guan Si Yue: "Where there is an approximation, the book is written in Zong Yi." Small approximation, book in Dantu. "History of Zhou Benji": "The princes of Feng, Ban Zhi Zong Yi, made the "Artifacts of Fen Yin"." Pei Rou's "Collection of Interpretations" quotes Zheng Xuanyun: "Zong Yi, Zong Miao Zhun Ye." Zong Yi refers to the Yi utensils used for sacrifice in the Zongmiao Temple. However, in the funeral, the funeral ceremony needs to be displayed outside the door. "Ritual Rituals and Rituals" Yun: "Ming Ming, Chen Dingwu is outside the door as before." Jia Gongyan's "Shu": "On the burial day of the Ming Chen Da dispatched outside the temple gate." "Zhou Li Chunguan Si Zun Yi": "Great mourning, preserving The Yi." Jia Gongyan's "Shu": "The foundation of the great funeral has Yi Zun Sheng Yu, but the ancestral temple will be Xiang Yuan." "It can be known that the instrument that is displayed is the instrument that is sent after it.
Scholars may think that Zong Yi is a wine vessel, check the bronze ware inscriptions, self-named Zong Yi have Ding, Gui, Cup, Jue, 觯, Zun, Ju, 卣, 罍, Fang Yi, 觥, 盉, Plate, Bell, And Pewter, which basically includes all kinds of bronze containers and musical instruments. The above mention of these utensils is also the usual type of bronze ware buried with the Zhou tomb. Moreover, in addition to some heirlooms, in addition to a small number of excavated bronzes excavated from the cellar, most of the bronze artifacts unearthed in the background are tombs, that is to say, these self-titled "Zong Yi" bronzes are mostly used as burial items for funerals, such as:
In 1964, the tomb of Pangjiagou in the middle of the Western Zhou Dynasty was excavated from the tomb of Pangjiagou in Beiyao Village, Luoyang City, Henan Province, and its inscription reads: "The alien work of The Emperor Kaobo followed his father Baozong Yi, with a brigade." ”
In 1978, the inscription of the Tomb of Marquis Yi of Zeng in Sui County, Hubei Province (00085), reads: "Only The King of Wushi and 6 Qi, from the west, the King of Chu, Yi Zhang, was the Marquis yi of Zeng, and in the west, he was forever held." ”
In 1981, the early tombs of the Western Zhou Dynasty were excavated from the tombs of the early Western Zhou Dynasty at No. 15 Garden Village, Doumen Town, Xi'an City, Shaanxi Province, and the Emperor 's father (M15:18) was inscribed: "Father Lu was made from Zong Yi. There is also (M15:17) Rong Ji (卣), inscribed: "Rong Zuo Father Emperor Yi Hao." ”
In 2009, Zeng Hou Zhong (M1:1) of the Zengguo Cemetery in Wenfeng Pagoda, Zengdu District, Suizhou City, Hubei Province, had the inscription: "... Yu Shen solidified Chu Cheng and restored Zeng Jiang. Choosing Ji Jin, self-made Zong Yi, Gong Zhong Ming Emperor, with filial piety [to] The ancestor of Emperor Zhao, to pray for the longevity of the eyebrows, the longevity of the great life, the surrender of his pure virtue, and the prosperity of the world. ”
The 2019 Excavation of the Po Jia Bell (M169:12) from the Zengguo Cemetery in Zaoshulin, Zengdu District, Suizhou City, Hubei Province, has the inscription: "... Yu Xuan ji jin, Xuan Wei Huang Wei, used his own Zong Yi Gong Bell to enjoy the good guests and guests. ”
These "Zong Yi" who appear in the tomb are undoubtedly the instruments. In the inscription, "Zong Yi" is often based on the units of "wanton" and "wanton", such as:
Gui (Ensemble 04159): Gongzhi Zong Yiyi (簋).
Vagui (Ming tu 05321): Only at the beginning of the first month of the seventh year, Ji Jiashen, the king ordered the fall of Lu Hou, the old father of Bo Shu, and gave Gui Zhan, Yi Yi (Wanton), zun, to prepare.
卯簋蓋 (04327): Bestow Ru Zhen SI, Zhang Zhen , Zong Yi Yi (Wanton) Treasure.
緐卣 ("Integration" 05430): Only in early September Ji Yan ugly, Gong Qi, Yue Xun and another day Xinhai, Gong Yu Xin Gong Qi, Gong Yu Xin Gong Qi, Gong Yu You, Gong Contempt For The Calendar, Shi Zong Yi Yi (Wanton), Che Ma Liang, Qiu Bai Hand Inspector, Yang Gong Hugh, with the composition of the Kao Xin Gong Bao Zun Yi, its ten thousand years treasure. or.
Mr. Liu Yu thought that one wanton was equivalent to a group and a set. The seven vessels of Uncle No are all wine vessels, especially the combination of the two yao and the two lords, especially indicating that this set of Zong Yi is the configuration of two sets of yao jue, and there is actually a mixture of bronze vessels in the shang tomb. For example, the burial items of the Great Sikong M53 are Yao 2, Jue 2, and Zhen 1. The seven instruments of the no uncle are likely to be the instruments from the same tomb, and may not all be from the burial utensils, and it is estimated that there are ding, gui and the like. The seven instruments buried in Xiguan M7 in Licheng, Shanxi, ding 1, gui 2, pot 2, pan 1, and za 1 should be a complete set, and also belong to Zong Yi.
Due to the limitation of space, bronze casting inscriptions often use abbreviations. In the above-mentioned Seven Instruments of Noshu Inscription, the inscriptions on 觚, 爵, 觯 are all abbreviations of bronze zun and 卣明. But precisely because it is a slight word, the retained text is the most critical content. Most of the tools are cast by the temporary event, and the production is often sloppy. It can be seen from the inscriptions of The Lord and the Emperor that the key content of the inscriptions on these seven bronzes lies in the word "dispatch", so it seems that calling it "dispatch instrument" is still in line with the actual use of the instrument. Licheng Xiguan M7 seven instruments, only copper plate inscription, Yu are not inscribed, is also a kind of slight words.
The Seven Instruments of Uncle No and the M7 Seven Instruments of Licheng Xiguan are both dispatched instruments. Looking at the bronze inscriptions published before, there are also some bronze objects that are also considered to be the genus of the artifacts.
Dispatch (Integration, 09433), cast inscription in The Cover: "To dispatch the cup, to chase filial piety, to live a long life, to the end." "[Figure 4] is the western Zhou dynasty." Dispatch " is not the name of the master of the instrument, and the owner of the instrument is not revealed in this inscription. Naturally, this dispatch should belong to the dispatcher. The body of the apparatus is simple, which also indicates that it is not a practical device.
Eight bronze pendants excavated from the late Spring and Autumn Tomb no. 1 of Dongguan Hou Gudui, Chengguan Town, Gushi County, Henan Province, have the same shape and ornamentation, and are of the same size, of which M1P:1 ("New Harvest" 276), 48 characters of the cast inscriptions of the drum and drum department: "Only the beginning of the first month of the Ji Ding Hai, the □□ choose its Ji Jin, the self-made Gong Zhong, Qi Qi Cangcang, Jia Square Song, Zi (Kong) Le Father and Brother, Ten Thousand Years, □□ Samson Shou, its Yong Drum." Outside of the hundred years old, the description (sui) is taken. "In the inscription"" is the original seal, when it is the provincial form of "dispatch". The "hundred years outside" in the inscription, and the other "hundred years outside", are the hidden words of death. "Outside of a hundred years old, it is very clear that it is sent away", that is, after death, it is buried with it (8 pieces of woven cadmium, which is also a reckless) as a dispatch vessel.
Similar to such expressions of Hou Gudui, there is also the Late Spring and Autumn Emperor Ding (Ming Tu Continued, 0192), with a cover and a vessel inscription, 22 characters each, inscribed: "The prince and emperor choose their own jijin, and make their own dishes." Outside of Chitose, I am sent. [Figure 5] it was also the instrument of the emperor's own burial during his lifetime.
There are also some bronze vessels, which according to the inscription are also used for burial.
In 1988, the M1 of the late Spring and Autumn Tomb of Tuanshan in Yugang Village, Xiangyang, Xiangfan City, Hubei Province, unearthed 9 bronze containers, of which 2 dings and 2 had inscriptions on them. Zheng Zhuanggong's grandson Ding (M1:1), Gai and Ji Tongming: "Weizheng June auspicious day only self, Yu Zhengzang (Zhuang) Duke's grandson, Yu Lai's son, as a cast Yi, thinking that his parents migrated to the lower capital." Yue: Yu Yu mourns, Lady Lashu, and is used by all the worlds. Zheng Zhuang Gong's grandson Miao (M1:7), inscription: "Yu Zhengzang (Zhuang) Duke's grandson, Yu Lai's son, chose to cast Yi, thinking that he was a parent." It is the middle moon of the sea, and the honorific instrument of the ascension is like a thunderbolt. He sacrificed all the capitals, that is, "Yu Yu Mourning," Yongbao with a squire. In the inscription, there are "he migrated to the lower capital" and "his dedication to the capital", which has the same meaning. Among them, "Xiadu", Mr. Li Xueqin pointed out, is the name of the people of the time for the underground world (that is, "underworld"). The Yi and Zun Of the Capitals of Xiadu and the Sacrifice of The Capitals are the bronze dings and bronze pendants inscribed, as well as other bronze vessels buried with them. Tuanshan M1 is a joint burial tomb of husband and wife, and these buried bronzes are placed in two groups on the heads of the two deceased: one is Ding 1, Qi 1, Zun Miao 2, Spoon 1, and the other is Ding 1, Zhen 1, Pan 1, and Zao 1. They constitute a combination of funerary vessels that are independent and interconnected. Ding ming "Yi" is also the meaning of wanton instrument.
Xiadu is also known as Xia tu. There is also a mourning Cheng Shuding, the inscription says: "The first month of Gengwu, Jia Yue: the property of Yu Zhengbang, less to the mother and father, as a casting for the breeder Huang Wok." Jun is both safe and dedicated. 'Jia Yan only mourns uncle. Mourning into the top of the uncle, forever with zen. The corpse is in the lower soil, so as to be healthy, do not slack off. Mr. Zhang Zhengxiu pointed out that "lower earth" refers to the Zhao domain, that is, the underground palace. "Uncle Wai Cheng was born kang gong, and after his death, he could also be in charge of the affairs of kang gong's underworld, so he said that the corpse was in the lower soil." "Corpse in the lower soil" means that the corpse is in the ground. "Uncle Wai Cheng" is a courtesy name, and the author of the instrument is not Uncle Wai Cheng himself but his family, so the inscription uses the good name of "Jia Yue". It can be known that the Ding of Uncle Wai Cheng is a bronze vessel dedicated to burial.
Zeng Hou Bingmei, excavated in 2013 in Zengdu District, Suizhou City, Hubei Province, Wenfeng Pagoda Zengguo Cemetery (M18:2), Warring States Mid-Period Instrument, straight mouth square lip, slippery shoulder flat bottom, short square circle foot, a pair of dragon head ring ears on the shoulder, covered with four ring buttons. Diamond-shaped pattern throughout. There are inscriptions on the ears of both dragons, which reads "Zeng Hou Miao, thought". 10 characters in the cover, the inscription "Zeng Hou Bingzhi Miao, thought it was a long affair (envoy)" (Figure 6). The original report was subordinated to "硖", and Mr. Prince Yang was changed to "". Mr. Feng Shengjun interpreted it as "fistula", trained "burial", and speculated that ZengHou Bingfangjian may be a burial artifact. Mr. Wang Jinping also analyzed that it should be from the "factory" (stone), "soil", "clip" sound, can be subordinated to "", that is, "fistula" character. "Sayings": "Fistula, Yu Yu also." "To be a long messenger" is to bury it and use it for a long time.
Zenghou Bingmu self-inscription as "缶", about the "" character, Mr. Hirose Fumio interpreted as "Mu", this word is often associated with 缶, 缶's instrument shape is a Chu-style water vessel, and in the excavated literature is often opposed to "Tangding". Mu Miao's words were accepted by the academic community. However, according to the inscription of Zeng Hou Bingmei, this instrument was used for burial. Or it can be solved. Mr. Yang Hua believes that "going" and sometimes writing "" is a good opinion. In the Spring and Autumn Period, bronze ware had its own name "Going to The Silk", see the Neutron Sideburns ("Integration" 9995) inscription: "The Neutron Sideburns Go to the Silks." "Go, hurry to report the funeral, and then make an obituary." "Twenty-three Years of the Left Transmission of the Duke of Shu": "All the princes are allied, and when they die, they will go to the name, and the ceremony will also be." "Li Ji Tan Bow Shang": "Bo Gao died in Wei and went to Confucius." "Jade Chapter: Walking": "Go, sue." Or obituaries. "It's the same as going and going." Duan Yujie's "Commentary on the Interpretation of the Text: Walking Part": "The ancient obituary is only used as a person who goes to the word, taking the meaning of emergency. In this article, the meaning of the emergency turns into a hidden. Therefore, the "Yanbu" does not accept obituary characters, and it is not from the ancient text to the present text. "The "instrument of going to the door" is the instrument of going to the confession, and it is also the instrument prepared for burial.
"Obituary" is also known as "" shape, seen in Shangguan Dou ("Integration" 04688), inscribed: "The rich son of the Shangguan obtained the painting of copper ten, thinking that the great subordinate, Mo Qiju." "This bean is full of photosensitivity, the mouth of the mother and son, the bottom of the circle has a handle, and the bottom has a cake-shaped circle foot. If it is considered that the water vessel is used as a "mu" vessel, this bean will not be a water vessel such as a mu vessel. "Big" means "big trip", which means "big trip". "Think that the great will follow", that is, to follow it from the burial. The Yong Zhangbi (00085) has an inscription: "Only the king of the fifty and six ancestors, from the west (Yang), the king of Chu, the King of Chu as the Marquis Yi of Zeng, to the west (Yang), its eternal use of the servant." In the inscription, "from Xiyang", that is, from Xiyang, he received an obituary of the death of Marquis Yi of Zeng. , Dian Ye, "Shu Wen Shu Bu" "Dian, place sacrifice also." "This pendant was given to Marquis Zeng yi by Xiong Zhang, the king of Chuhui. The ming is interpreted as going (讣), and the word Goes smoothly.
In addition to Zeng Hou Bingmei's self-inscription as "缶", there is also the Zenggong Yin Qiaojian (M61:11) excavated from the Zengfeng Pagoda Zengguo Cemetery in Zengdu District, Suizhou City, Hubei Province, also known as "缶". In addition, "Ding", The Tomb no. 11 of Xujialing in Cangfang Town, Huaichuan County, Henan Province, unearthed the lady Ding of the early Warring States period, with straight mouth round shoulders, three hoofed feet, a pair of attached ears on the shoulders, a sleeve chain on the ear, a flat top along the lower fold, and four ring buttons on it. The shoulders are decorated with a wide stripe, with six relief circular swirls between them, a week wide stripe on the upper abdomen, a light element in the lower abdomen, and a relief animal face on the upper part of the foot. The shoulder cast inscription reads: "Only the beginning of the first month of the month, the age in The year is in The Qi, Meng Chun in the Kui, the lady chooses its Ji Jin, as a Ding, to and yu tang, long Wan Qiji, eternal life without boundaries." The great Yin wins and does not forget the people of the future. "This instrument is shaped like a ding, but its style is really the same. One of the uses of this inscription is to "take the imperial soup of peace" and interpret it as "mu", which is indeed appropriate. However, from the overall context of the inscription, it seems that it is not impossible to interpret it as going. From the point of view of the maker, madame is not the maker, and the real maker should be the great Yin ming. Da Yin, "Zuo Chuan , Twenty-six Years of the Duke of Lai": "The three clans of the Six Qing Dynasties descended to listen to the government, because of the Great Yin Yida." Du pre-note: "Great Yin, the close official has a favorite." "It is known that he is the subject of his inner servant." Judging from the content of the inscription, "Great Yin Yin made it, and the people should not forget it later" is not integrated with the previous text, and it is quite suspected that it was added later. The instrument was made by the courtier, and it was indicated that "the people should not forget it", and the author suspects that the wife had died at the time of the creation. Da Yin made this trip to Ding, and the "imperial soup" may also be a high-ranking nobleman who boiled water with herbs to bathe the corpse after death. "Zhou Li Chunguan Xiao Zongbo": "Wang Beng, wanton, with a straw beard." "The Great Funeral, the Great Sorrow." "Great Blessing": "Great mourning, the beginning of the collapse, to the recklessness of the corpse." "The function of the 缶 and bucket may be such a use.
There is also a type of "walking instrument" seen in the bronze inscription. Regarding the "walking instrument" in the Jin text, Mr. Yang Hua summed up two situations: "One is directly self-inscribed as 'line instrument', 'line tool' or 'line Yi', and then without adding the name of the instrument; the other is the 'line + instrument name', such as xingding, xingyi, xingju, xingzai, xingge, xingzhong, xingzhan, xingjiu, xingjiu, xingjiu, xingjiu, xingjian and so on. There are both self-made instruments and other instruments. "Checking the Golden Text, the common name also has "Xingzun" (Ming Tu Continued, 0832). In addition, there are those that are only called "lines", such as: Shen Bo Tan Duo Ju ("New Harvest" 379): "Shen Bo Tan Duo's Trip." "Line + Instrument Name" also include Xingyi ("Integration" 02285), Xing ("Integration", "Integration", "Xingpan" (Zeng Copper 361 pages), Xingjing (Archaeology, No. 7, 2014, page 28, [Figure 31:1]), Xinggui ("Mingtu Continuation" 0375), Xingqiu ("Mingtu Continuation" 14409), Xingbao ("Mingtu Continuation" 0530), Xingbao (Mingtu Continuation) 0530), Xingbao (Mingtu Continuation 1041).
For this kind of bronze, most scholars in the past tended to understand it as travel, parade, and conquest. Mr. Chen Yingjie observed through the Zengguo bronze ware that most of these "walking tools" were not fine enough, the fan seams were not polished, the core fan was not cleaned, and there were animal bones and fruit cores in the abdomen when they were excavated. According to his judgment, some of the vessels should be specially made burial vessels, and their inscription style is generally "a certain vessel", and the descendants of the owner of the vessel should regard the death of the ancestors as a long journey. These liners generally do not polish the fan seams, and the ears or feet of the instruments leave unpurgeed fan soil, and the pattern and text production are not fine enough. Some of the examples of "a certain work + instrument object" are also made for burial, such as Huang Junmeng's instrument for Lady Huang. Mr. Zhang Wenjie also proposed that "the walking instrument is specially prepared for funeral activities and used for great travel, so it is no longer prayed for the longevity of the person who uses the instrument; it was cast shortly before the funeral activity, so there is no trace of use". This is a clear affirmation of the opinion that the rowing vessel is a burial object, which is very insightful.
The "xing" and "daxing" in the excavated documents have people related to the funeral, indicating that the deceased did not return, which is a secret name for death. The aforementioned inscription of Zeng Qiangding reads, "Zeng Qiang's non-record, is a device of Erxing". It refers to the fact that it was once a "walking instrument". The walking vessel is for the apparatus from the burial. The inscription of the Tribute Heavenly King Bell ("Integration" 00073-00081) excavated from the late Spring and Autumn Tomb of Xiasi Temple, Cangfang Town, Huaichuan County, Henan Province, reads: "Only Wang Zhengyue, Chu Ji Gengshen, made himself an eternal life, and his eyebrow life is boundless." Honor the King, as for the father and brother, the gentleman of pleasure. The yin and yang of Jiang han, beyond a hundred years old, are popular with it. "Beyond the age of one hundred" and "Daxing" are said together, and it is certain that this set of chimes of the Heavenly King is a mourning instrument. The King of Qi (Ming Tu Continued, 0224) is a late Spring and Autumn Chu instrument, and its inscription reads: "Wei Zheng Meng Chun Ji Ri Wei Geng, The King of Qi's Choice of Ji Jin, Cast Li Ding, Spring and Autumn Gong Taste, Fu Fu Zhi Zhi Urgent, Mei Shou Boundless, The Ancestor of the World, Descendants Do Not Kill (Grab), And Ling Ding Walk Together." "'俈', 俈,'ā', '讣也'" 俈鼎" is equivalent to the ding mentioned above. "The blessing of the world is urgent, the death of the world, and the common practice of the ding", just as the worship of the Heavenly King Zhong is "beyond the hundred years of age, with the great deeds". In 2013, the Wenfeng Pagoda Zengguo Cemetery in Zengdu District, Suizhou City, Hubei Province, unearthed the M21:3 great-grandson pot in the late Spring and Autumn Period, except for a pair of curly-tailed dragon-shaped ears on both sides of the neck, and the whole body phototropin. The inscription on the outside of the neck of the pot reads: "The pot of the great-grandson's great-line." [Figure 7] From this pot inscription, it can be seen that the meaning of "walking instrument" in the Golden Text is "the instrument of the great line".
The walker in bronze has obvious epochality. The earliest xingqi inscriptions seen so far are dated to the late Western Zhou Dynasty, such as Yu Shu cast a xingyi ("Integration" 04389). Most of the bronzes of the inscription are dated during the Spring and Autumn Period.
The rower in bronze also has a regional nature. At present, it is mainly excavated in Suizhou and Zaoyang in Hubei Province; Luoshan, Huangchuan, Huangxian, Nanyang, Xinyang, Huaichuan, Guangshan and Luoyang in Henan; Shou County and Bengbu in Anhui; Liuhe in Jiangsu and Tengzhou in Shandong. Hubei unearthed the most. In terms of countries, zeng states are the most numerous, and there are also the following countries: Shen (Shen Bo Tan Duo Ju, "New Harvest" 379), Chu (Zhao Wang Zhi Ding, "Ming Tu Continued" 0224), E (Ehou Ding, "Ming Tu III" 0230), (Zi Su Che Basin, "Integration" 10337), Qiong (Uncle Master Pot, "Integration" 09706), Huang (Huang Jun Mengding, "Integration" 02497), Yan (鄀□ Mengcheng Bottle, "Integration" 09980), Fan (Lady Fan Long Yinding, "New Collection" 296), Cai (ZhongHou Shenxing Zhong, Integration 00212), Zhong Li (Zhong Li Junbai Zhong, Ming Tu 15186), Su (Er Miao, Ming Tu 14091), Wu (Sentence Wu Uncle Pan, Near Out, 1004), (Zi Zai, Integration 10245), (Tang) (Hou Ding, Ming Tu III 0219), Xue (Xue Hou Hu, Near Out 951), Yu (郳大司馬郳, Ming Tu III, 1177), Wei (Lady Wei, New Collection, 1700). From the perspective of archaeological and cultural fauna, Zeng, Shen, E, Qiong, Huang, Qiong, Cai, Chung Li, and Su all belong to the category of Chu culture, and it should be said that "walking instruments" may be the characteristic naming habits of Jianghan Chudi.
In addition, there are "travel equipment", "slave instrument" and "walking instrument", and Mr. Yang Hua has deduced that it may also be a burial instrument, which is a noteworthy opinion. However, the evidence is still slightly insufficient, and it is left to later.
In this way, those who are self-inscribed as "dispatching instruments", "going instruments" and "walking instruments" in bronzes can be regarded as burial items. The dispatch instrument in the Jin text, first seen in the early Western Zhou Dynasty, late to late Spring and Autumn, lasts longer than the "go instrument" and "travel instrument", and can be collectively referred to as the "dispatcher" and the walker. The confirmation of the artifact is beneficial to the distinction and identification of the nature of the bronze. Archaeological tombs unearthed bronze vessels, in general, are funerary items. However, among the burial bronze vessels, there are instruments made (used) by the tomb owner before his death, there are also burial utensils made by the bereaved owner for the deceased, and there are also instruments donated by others. Bronze studies focus on the study of artifact combinations and groups, and as a result, bronze artifacts from a tomb are often naturally regarded as fixed artifact combinations, and used to discuss the sociological implications conveyed by the combination, such as hierarchy. This kind of analysis is naturally not indispensable, but the author believes that after a comprehensive analysis of the types of utensils, instruments, ornaments and inscriptions, the combined research may be able to analyze the sociological significance of the bronze group to a greater extent. For example, whether the number of gifts is included in the hierarchical system is a question. The tomb of Mrs. Zeng (M191) (Ming Tu III, 0220, 0306, 0468, 1050) of zengdu forest zengguo cemetery in Zengdu District, Suizhou City, Hubei Province, unearthed a total of 3 pieces of Hou Ding, with the same shape, ornamentation, and inscription, and the size is equally different, and the inscription is "Hou System follows Mrs. Xingding, and its eternal blessing". Tongming Hou pot 1 piece. Hou Gui 4 pieces, the shape, ornamentation, size is basically the same, each piece of abdomen placed 1 piece of copper bristle. The inscription reads: "Hou Zhi follows Hou Xinggui, and hou Qiyong fuhou." "There are 5 pieces of Mrs. Zeng's mane, the same shape and inscription, 4 pieces of the same size, and 1 piece of the larger one, with the inscription "Lady Zeng's Column of Mane". M191 in the Zengguo cemetery, the owner of the tomb is Mrs. Zeng, so 3 pieces of Hou Ding, 4 pieces of Hou Gui, 1 piece of Hou Pot according to the content of the inscription can be known to be Hou Zhan gifted, 5 pieces of Mrs. Zeng's mane is Mrs. Zeng's own utensils. From the use of his own utensils, his utensils and gifts to see the combination of bronze ware in a tomb, it will undoubtedly enrich our understanding.
The above list is an example of a dispatch vessel contained in a text known from the inscription, and we can speculate about the origin of the dispatch strategy.
The "Ritual Ritual and Ritual of the Evening" says: "Brothers can lay down the foundation, but those who know are not honored." Knowing the gift of the dead, knowing the living. The book hat is in the square, if nine, if seven, if five. Books are in the way of strategy. Mr. Ye Gongqiu was the first to put forward the term "dispatch policy" after studying the bamboo jane produced in tomb No. 25 yangtianhu in Changsha, saying that "most of the famous objects in the book are metal and silk, which are gifts and repatriations, and there is no suspicious person, because of the interruption of this bamboo jane, it is immediately the dispatch strategy in the ceremony." Recognized by the academic community. Later, although there was still a discussion in the academic circles about the difference between "Zhao Fang" and "Dispatch Strategy", or there were two titles of "Wu Shu" and "Congzhi Zhi" according to Han Jian, the bamboo and wood that recorded the burial goods were referred to as "dispatch strategies" in the general sense, and as a list of burial items recorded in the tomb, it was still accepted by many mathematical people.
Most of the brief texts of The Strategy are written on bamboo yellow, and each Jane or a thing is written, or a number of things are recorded. Most of the contents are buried with carriages and horses, ceremonial utensils, silk clothing and daily utensils. Examples of ceremonial instruments can be given as follows:
Changsha Warring States Tomb M406 unearthed Jane 19: Ding Eight. Jane 26: Also (匜) Yiyu (even).
Xinyang No. 1 Chu Tomb excavated Jian 2-01, mouth mouth: Erxin Dagger, Eryuan Jiao, Erqing Gong, Erfang Jian, Si Tuan Dagger, Er Yuan Jian, Pure Green yellow edge, one, one mouth, one mouth, one jiao, and its wood ware two.
In the dispatch strategy of Baoshan M2, Jian 259 has "the instrument of mutual migration is so good", which expresses the expression of "casting Yi as a casting yi for the grandson of Zheng Zhuanggong, thinking that his parents migrated to the lower capital". Compared with the two, the content and expression of the Shangjue Strategy are completely consistent with the M7 copper plate inscription "Pan, Zao, Pot Two, Gui Two, Ding Yi" in the early Spring and Autumn Period of the Xiguan Cemetery in Licheng, Shanxi. The book dispatch to the strategy is called the dispatch strategy, and the inscription is sent to the instrument, which can be called the dispatcher. Bronze and brochures are only different carriers, and the content and nature are still interchangeable. In terms of the role of recording the number of types of burial vessels, the Zhongkao father plate is essentially equivalent to the dispatch strategy, but its era is earlier than the bamboo and wooden dispatch strategy that appeared in the Warring States period. The seven instruments of the early Western Zhou Dynasty can be regarded as the source of the dispatch instrument. The Early Spring and Autumn Period Zhongkao Father Plate inscriptions may be regarded as an early form of the popular dispatch strategy after the Warring States. In this sense, the Zhongkao Father Disk of Xiguan in Licheng, Shanxi, plays a key role in the process of understanding the origin and formation of the strategy.