Kong Jiapo Hanjian's "Book of the Day" supplemented five rules

Abstract: The word "" in the "Xingguan" chapter of Kong Jiapo Hanjian's "Book of The Day" should be a variant of "", pronounced "骍", referring to red and yellowish livestock. Zhou Jiazhai's "Book of the Day" "Birth of Children" Chapter Jane 102 Second "Seventy years to Xin Died" the "seventy" should be a mistake in the "ten"; the "Birth of Children" article 384 Interpretation "Rich" should be "widowed" is a mistake. Kong Jiapo's "Book of The Day" "Zhan" ("He") in 413 was originally supposed to be "hemp". The reading of the sentence 416 of the "accounting" article has been adjusted.

Keywords: Kong Jiapo Han Jian; "Book of the Day";

One

Kong Jiapo Hanjian 's Book of the Day' "Star Official" (星官) Jian 53 and Jian 54 explanatory works[1]:

[October], do not worship, do, kill. Profit to do.... The Son, loved by man. And the □ that can be killed can be killed[2]. 53

Tail, Pepsi, worship, will be defeated, do not □ wife. Death. Whoever gives birth to a son will be poor. Don't kill □. 54

The two words A A and A B (see attached table) are missing from the finisher of the word "kill" in these two pieces, and from the physical point of view, they should be the same word. Mr. Wang Guiyuan said that this character is from the united states and from the bottom to the prison, which is a variant of the character "牺"[3]; Mr. Chen Xuanwei also regards it as a variant of the word "牺", believing that the word is from the lamb and the word is from the prison [4]. The two gentlemen's statements are rather brief and are not discussed further. The lower part of the word is from prison, and when it is, the upper part is from beauty and from lamb. In the Qin and Han chinese characters, the word "beauty" has the form of "sheep" and from fire, but this so-called "fire" is a blackmail of the lower part of the American character originally from "big", and its writing method does not see the shape of "灬" written in the simplified text with four points [5]. Therefore, Chen said slightly better, the upper part of the word should be from the lamb.

The upper and lower components of this word have been clarified, but we believe that it is a different body of the word "牺", which is probably inaccurate. There is a word in the oracle bone that goes up to the sheep and the cow, and is assigned to the word "", such as A1(1)-(3)[6]. Mr. Luo Zhenyu was the first to interpret this character composed of two symbols, sheep and cow, as the initial text of the character "骍"[7]. This character is also more common in the Warring States script, such as the "Compilation of Ancient Seals" no. 2759 with the character "A2(1), the number 2896 as A2(2)[8]; the Xinyang Changtai Guanzhi Zhijian 2-8 "JinZhichun" of "as A3[9]; the New Cai Geling Jian Jia 7 "Mu" of """ "As A4(1), Jian Yi 4 143 "牺"" "as A4(2)[10]; Hou Ma Meng Shu No. 17:1 "牺"" ""as A5[11]. Scholars mostly agree with the word "骍"[12]. The character "Shuowen" was not collected, and it is generally believed that it was from sheep from cattle to understand, and later to add horses to become a shape and sound character "", and by the Han Dynasty there was a variant, from Ma Congxin's "骍" [13]. In contrast, A A and A B are from the lamb and from the bottom to the prison, and it seems that it is more appropriate to regard them as "" in the simplified text, and the interpretation is pronounced as "骍". In the examples cited above, "(骍)牺" is also cited, and it is known that "牺" cannot be confused, indicating that A A and A B in the simplified text should not be regarded as "牺" character variants.

"Zhou Li, Diguan, Shepherd": "Fan Yang Qi, use the beast to live in Maozhi." "Li Ji • Suburban Special Animal": "The animal uses the donkey, Shang Chi Ye." "Jane 53" can be killed (骍) and Jane 54 "can not be killed (骍)" should refer to the sacrifice of the beast. "Poetry Lu Song And 駉": "Those who speak thinly, there are horses and horses, there are horses and horses, and there are cars and horses." Mao Chuan: "Red Yellow Dragon." Kong Yingda Shuo: "The donkey is pure red, and those who speak red and yellow are said to be red and yellowish." According to this, the simple text "骍" should refer to red and yellowish livestock.

Two

"Giving Birth to a Son" 383 and Jane 384

Tatsumi gave birth to a son, did not die in the seventh and third months, and was sick. Thirteen years later, he died in Xin. The woman did not die for three days and five days, and died as a witch, and died in the seventy-second year. Female widowhood. 383 second

【巳】, three days, three months do not die, rich. Sixty-one years later, he died by himself. The woman did not die in the first day and august, and did not have (no) children, and died in the eighty-nine years with Xin Jiao. 384 second

The above two briefs, zhoujiazhai jian "rishu" "childbirth" content can be read in contrast to [14], the interpretation of which is as follows [15]:

Tatsuna gives birth to a child, does not die in seven days and three months, and is sick. Seventy-three years after the death of Xin. The woman does not die for three days and may, and is a witch. Seventy-two years later, he died at noon. Female 102 second

He gives birth to a child, who does not die in three days, ten days, and three months, and is widowed. Sixty-one years later, he died by himself. Female one day, August does not die, no son. In the year 89, Xin died. 9+34 two

"Birth of children" article 383 column "one thirteen" plate as B, ZhouJiazhai "childbirth" article Jane 102 the so-called "seventy-three", written as B1. The "Birth of Children" chapter is the same as the "childbirth" chapter, and both assume that the children and daughters born in each day of the twelve branches do not die in the period after birth, so as to predict the future fate. After "Giving Birth to a Son, Seven Days and Three Months Without Dying", both predict that the first child will be "sick", and the so-called "seventy-three years of death with Xin Jiao" in the "Childbirth" chapter belongs to longevity in ancient times, which is contrary to the prediction of "many diseases". It is quite suspicious that the conjunction of "seventy" or the original "ten" is due to the error caused by the vertical pen of "ten" when copying to "one".

Jane 384 the so-called "rich" in the second column is written C. Correspondingly, the "childbirth" passage is written as "widow" and written as D. The C and D characters are somewhat similar, and we once thought that the word "widow" in the "childbirth" chapter was a mistype of "rich", because the simplified text "巳生子" indicates that the future fate of the child is predicted, and "widow" refers to the woman's husbandlessness, which is a regular training, thus one-sidedly believing that it is inappropriate for men to be "widowed" [16]. This is not true. "Under The King of Mencius Lianghui": "The old and wifeless widowhood, the old and the husbandless widowhood, the old and childless and the lonely, the young and the fatherless and lonely." In the context of ancient books, when widowhood, widowhood, loneliness, and solitude are often held together, "widow" refers specifically to women without husbands, while in general, "widowhood" can be used for men. "Zuo Chuan" Xianggong 27 years: "Qi Cui Zhu was born and strong and widowed, and married Dongguo Jiang Shengming." Du pre-noted: "Partial mourning is widowed." "Mozi Resigned": "It is because the men in the world are many and widowless, the women are more confined and husbandless, and the men and women are out of time." "All can be referred to. In fact, "having children" 384 贰 "rich" should be a typo of "widow". Jane 383 贰 "female compound widow" in the "widow" writing C1, from the physical point of view, the original interpretation of the "rich" C word and C1 writing is almost no difference, the lower part of the word "tian" shape is obvious, the finisher one word two interpretation is not appropriate. The so-called "widow" C1 is actually the "rich" of writing, which is also a typo, but the collator interprets it as "widow" according to the meaning of the text. Combined with the "widow" written in the "childbirth" section, the "rich" in the "childbirth" chapter 384 should be the error of the word "widow", and the "female fufu" in the second part of the "childbirth" section can also be corroborated.

Three

The "Zhan" 413 explanatory text:

On the eighth day of the first month, see Chiyun Hewei, Uncle Heiyun (菽) for, Qingyun Mai for, Yellow Emperor He for, Baiyun Rice for, five-color famine. 413

The "emperor" of the simplified text "Yellow Emperor" has been pointed out by the collators to be a black letter of the word "cloud". The "see" of "seeing the red clouds" should be read as "present". The "for" in the sentence "hewei" is ripe for righteousness. The Book of Tianguan in The Book of History and Heavenly Officials is "Rong ShuWei", and the "Ji Xie" quotes Meng Kang: "For, Chengye." This passage means that on the eighth day of the first month, when the clouds of the five colors appear, they can divine the harvest of the corresponding crops, and when the clouds appear five colors, they indicate a great famine. The five crops corresponding to the five-colored clouds of red, black, green, yellow and white are grass, uncle (菽), wheat, grass and rice. Here both red clouds and yellow clouds correspond to grass, and it can be seen that there is an inaccurate case in the two "grasses". "He" can be used as a general term for cereals in the broad sense, and refers to millet in the narrow sense.[17] Here, "he" is juxtaposed with 菽, wheat and rice, so it is not a common name.

Qin Hanjian's "Book of The Day" often lists the combination of the main grain crops of the time, which are concentrated in wheat, millet, millet, rice, pine, hemp, etc., and even melon, sunflower, and straw [18]. According to the combination of crops recorded in the Book of The Day alone, it is not possible to accurately infer what the two "he" in Jian 413 refer to, so it should also be considered from the five elements of the five-element attribute reflected in the five-color cloud in the simplified text.

The five colors of red, black, blue, yellow, and white correspond to fire, water, wood, earth, and gold, respectively, and the five elements with five grains similar to those in the Su Qian and Lingshu records that the contents of the five elements with five grains are similar to those of Jian 413. The correspondence between the five groups of hemp, water, mumai, tuji, and golden rice in the Suwen JinKuizhen Remarks [20] is the closest to that of Jian 413. It can be seen that the black cloud belonging to water in the simplified text corresponds to 菽, the qingyun belonging to wood corresponds to wheat, and the white cloud belonging to gold corresponds to rice, and the pairing of these three groups is consistent with the "True Remarks of Jin Kui", while the red cloud belonging to fire and the yellow cloud belonging to the earth all correspond to "he", which cannot be matched with "hemp" and "earth". According to the foregoing, the "he" in the simplified text is a narrow sense of the millet, then the "he" corresponding to the yellow cloud belonging to the soil is the same as the "earth" contained in the "Jin Kui Zhen Remarks", so the "he" of the simplified text "chiyun he" is inaccurate, and it seems to be a mistake of "hemp".

Four

The "Zhan" 416 explanatory text is written:

Zi Baiyun Rushing, Gengxin Black Cloud, Nongde Red Cloud, Propylene Qingyun, A Yi Yellow Cloud. The world is dry. 416

This passage is not easy to understand. Mr. Chen Xuanwei concluded from the finisher that the jianwen was "determined by the dry day to determine the color of the clouds", but after comparing the relationship between the dry branch days and the five elements of the cloud color, he found that the jianwen showed an irregular phenomenon in the arrangement of the five elements, and the insertion of a sub-day outside these dry days was also inconsistent [21]. Mr. Chen's confusion should have been caused by the improper reading of Jian 416. This brief text is not the so-called "dry day to determine the color of the clouds", but by looking at the five-color clouds to occupy the drought situation, which is in line with the five-color cloud occupation contained in the Zhou Li. This Jane and the Jane 413 discussed above and the Following Jane 423 are both five-color cloud qi in nature.

"Zhou Li Chunguan Baozhang": "With the things of the five clouds, discern the evil and auspicious, the water and drought and the abundance of famine." Zheng Xuan's note: "Things, colors also." Look at the color of the clouds next to the sun. Descending, descending, knowing the country under the water and drought. Jia Gongyanshu: "Those who have abundant drought and water have fallen into famine, and water and drought have fallen into wilderness. Wind and rain fell to abundance, Yoshiya. [22] The Zhou Li says that Bao Zhangshi predicted auspiciousness by observing clouds in the sky, and flood and drought disasters that would lead to harvests and famines, but did not specify the method of divination." The "Zhan" article can provide some clues that are conducive to understanding the zhou li record. Before that, we re-read Jane 416 as follows:

Son, Baiyun Rapid Xing Gengxin, Black Cloud Nongxin, Red Cloud Propylene, Qingyun Jia B, Yellow Cloud Xing and Cloud One, the world is dry.

The "son" of the earth branch can be dated and timed. The "son" of Jane 416 is suspected not to be a child, but a child day, which is the date of the clouds. Heaven can also be a day, but in the simplified text, I am afraid it should not be so understood.

In the five elements, gold corresponds to the white of the five colors and the heptyl of the heavens, water corresponds to black and nondecan, fire corresponds to red and propylene, and wood corresponds to green and A and B. According to our reading, the white, black, red, and green recorded in the jianwen are exactly matched with heptin, nondecane, propylene, and A and B, respectively, and the five elements are compatible. Tang Huangzifa's Book of Xiangyu records [23]:

Green, white, red and black clouds, in the east, west, south and north, known as the clouds of the four plugs, see that there is rain also.

In Huang's book, "The Clouds of the Four Plugs", that is, the clouds of the east, west, south and north. According to the Five Elements, the East belongs to wood, the West belongs to gold, the South belongs to fire, and the North belongs to water. Here, the four-colored clouds of blue, white, red and black correspond to the east, west, south and north, which can be compared with Kong JiapoJian.

The "rapid travel" of the simple text "Baiyun Rapid Travel Gengxin" should be moving rapidly, which belongs to the change of cloud qi. "Black Cloud Nondecane, Red Cloud Propylene, Qingyun Jia B", all inherit the former province's "rapid travel" two words. Tiangan "Gengxin" "Nongde" "Propylene" "A and B" should be the direction of the indication, corresponding to the west, north, south and east. When the white clouds, black clouds, red clouds, and qingyun appear in the corresponding west, north, south, and east of the tiangan represented, they are the "clouds of the four plugs" mentioned in the Huang's book. However, the brief text records the "rapid travel" of the clouds of the four plugs, which is completely different from the "see (present)" of "seeing that there is rain" expounded in Huang's book. This difference in cloud qi signs may have led to the difference in the results of the jianwen occupation. The simple text "Huang Yun Xing and Yun Yi" does not mention the Tiangan "pentahexyl", which should be due to the fact that the corresponding direction of "pentahex" is central. "Yellow cloud line" refers to the movement of the yellow cloud, its movement has been changed, and the direction of the line is not central, so there is no need to say it explicitly. "Cloud One" seems to mean that the cloud is the same in its entirety, or emphasizes that the yellow cloud moves as a whole, rather than dissipating on its own.

On the whole, Jian 416 is to the effect that the sub-day occupies the clouds, and if the five-colored clouds move rapidly in their respective corresponding five-element directions, it will indicate that the world is dry, not auspicious. Jianwen is one of the specific methods of accounting for the five clouds of water and drought contained in the Zhou Li Chunguan Baozhangshi.

Five

The "Zhan" sections 405, 423 and 27 fragments are respectively written:

...... □ to three days there is yin, the gentleman dies, and the people are sick. Three days of summer, guoan, five grains are all (cooked). 405

...... For the water, the white clouds are fierce, and the green clouds are soldiers. Whoever is fierce, Yun Gao will live forever. 423

To the middle age of the cloud under the age of □... Rem. 27

There is a passage in Zhou Jiazhai's "Book of the Day" that is similar to Jian 423, but it is copied after the "age" to "to the beginning of the middle to the clouds", and the word "to" has reached the foot of the ground. Based on these, Li Tianhong, Cai Dan, and Fan Guodong supplemented some of the texts in the "Zhan" chapter, and conjugated the remnants of Jian 27 with Jian 405 and compiled them after Jian 423. According to its results, this brief passage reads:

...... The clouds are water, the white clouds are fierce, and the green clouds are soldiers. Whoever is fierce, the cloud is high to the end, the middle to the middle, and the cloud is under the age.

The above words, the three gentlemen did not elaborate much, we will add here. This passage should also belong to the five-colored cloud qi occupied in the Zhou Li Chunguan Baozhang clan. "Bao Zhangshi" "with the things of the five clouds" Zheng Xuan's note "look at the color of the clouds next to the sun", pointing out the key to the occupation of this five-color cloud, that is, the five-colored clouds that are divined take the sun as the coordinates of the qi. "History of TianguanShu": "What Wang Shuo occupies is determined by the sun." The clouds are on the side of the sun, and the lord of man is like that. The Book of Han and Yiwenzhi contains three volumes of the Han Ri Side Qi Behavior Occupation Test and the thirteen volumes of the Han Day Side Qi Behavior Occupation Test, both of which are based on the sun as the reference coordinate for viewing the clouds.

The text "... Clouds are water, white clouds are fierce, and green clouds are soldiers", which describes the prediction results corresponding to various clouds, and there are similar contents in the literature [25], which will not be repeated here. "Whoever is fierce" and the subsequent sentence explain the statute of limitations for the results of the auspiciousness occupied. "Cloud high to the end" basically means that when the cloud qi that is being watched is in a high position, the auspicious evil according to its occupation will be fulfilled at the end of the year. "End of age" is like the end of the year. "The age of the one who falls under the clouds" means that the clouds that are watched are in a low position, and according to their judgment, the auspicious will be fulfilled at the beginning of this year. [26] The beginning of a year. The simple text "cloud height" and "cloud under" are all the positions of the clouds, and this height and bottom should be determined by the sun as the observation coordinates. "History of TianguanShu": "The car is suddenly high and low, and it is often gathered." That is, to describe the position of the clouds in terms of height and descent. Moreover, the "wind and clouds" contained in volume 94 of the Kaiyuan Zhanjing have clouds: "When the sun rises, there is a halo like a car cover, and where the sun rises, it rains in the day; there are black clouds up and down the sun, like a dragon, there will be wind and rain; the clouds are like black snakes rushing to the sun, and there is heavy rain under it." [27] This cloud occupancy describes the use of clouds in different positions such as the sun, above and below the sun, and the "opposition". Combined with the simple text "Cloud High End To The End" and "The Age of the Cloud Under the Cloud Begins", the "Occupation" chapter "Middle-aged to The Middle-aged" pre-fear leaks the sentence indicating the position of the cloud, and the "middle-aged to the middle- to the present" probably refers to the meaning that the result of the occupation is fulfilled in the middle of the year. If this understanding is correct, Zhou Jiazhai's "Book of the Day" should also be leaked before the "middle to the middle age" in the sentence, before "beginning" or removing the word "year".

P.S. This paper is the phased result of the academic team of young scholars in humanities and social sciences of Wuhan University on "New Data and Spatial Integration of the Pre-Qin, Qin, Han, and Jingchu Regions" and the National Social Science Foundation Youth Project "Research on the Qin-Han Warehousing System as Seen in the Excavation of Jianmu" (20CZS014).

(Author: Gao Yiyi, Center for Traditional Culture Research, Wuhan University.) In addition, the annotation is omitted here, for the full version, please check the "Jianghan Archaeology" No. 5, 2021)

Editor-in-charge: Duan Shushan

Audit: Diligence

Chen Lixin

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