Chinese Cultural Studies
30th anniversary
Commemorative feature
Autumn 2023 Volume
Between the history of faith and the history of pseudo-history
——Zhou people changed the Yin number test
Text | Feng Shi
Synopsis:
The divination shows that the merchant claimed that his country name was "Shang", or because the king was located in the middle of heaven and earth, he was called "Zhongshang", or he was called "Dayi Shang" by Wangyi, or he was called "Tianyi Shang" by the gods of the royal court, but there was no example of being called "Yin". In fact, the use of Yin to refer to Shang was originally due to the stigma of the Zhou people against the dead Shang, and this kind of usurpation of the Shang dynasty's state name was formed in the Kangxi era of the Western Zhou Dynasty at the latest. The original meaning of the word Yin refers to the serious illness of a person, and the Zhou people compared the illness of a person with the national situation of the Shang, which not only indicates the inevitable demise of the terminally ill Shang Dynasty, but also emphasizes the legitimacy of the Zhou people who finally obtained the mandate of heaven on behalf of the Shang. The Zhou people's alteration of the Shang Dynasty's state name will undoubtedly make them transform the history of the Shang Dynasty and the deeds of the Shang kings to meet the needs of the Zhou people. Based on the research of direct historical materials, this paper reveals the basic historical facts of the Zhou people's usurpation of the Yin name, thus providing an indispensable perspective for the objective reconstruction of the letter history of the Shang Dynasty.
Keyword:
Country Name Shang Shang Xinshi 伪史
This paper is the interim result of the project "Reorganization of Oracle Bone Inscription Materials in Xiaotun Nandi" (G1004) funded by the "Ancient Characters and Chinese Civilization Inheritance and Development Project".
What kind of attitude did the Zhou people adopt toward the history of the Shang Dynasty? Was it an objective statement, or was it deliberately falsified? This question is related to the reconstruction of the history of the Shang and Zhou dynasties, and is therefore of great significance. Due to the unclear dating of the generations, the concept of early and late is confused, and it is impossible to distinguish and useless. Therefore, according to the direct historical materials such as the oracle bone inscriptions of the Shang Dynasty and the Jin inscriptions of the Shang and Zhou dynasties, the real situation of the Zhou people's revision of the history of the Shang Dynasty is re-examined.
1. "Business" and "Clothing"
The historical materials of the Shang and Zhou dynasties show that the country name of the Shang Dynasty was called "Shang" and "Yin" in ancient times. However, according to the analysis of direct historical materials, it is known that the merchants only called themselves "Shang" and called their dynasty and country, which can be seen in the oracle bone inscriptions, or called "Shang", or called "Zhongshang", or embellished the name of the country with Wangyi and called "Dayi Shang", or called "Tianyi Shang" by the gods of the royal court, but there is never a case of being called "Yin". Guo Moruo, "Self-Criticism of Ancient Studies", Ten Criticisms, The Complete Works of Guo Moruo, History Edition, Vol. 2, Beijing: People's Publishing House, 1982, p. 11. Bu Ciyun:
Ding Chouzhen: Israel?
Orient?
Northern?
Western?
South?
Business?
—Tunnan, 1126
Ji Si Wang Bu, Zhen: [Today] years old Shang Shou [year]? Wang Zhan said: "Ji." ”
East soil by the year?
The Year of the Southern Arrival?
The Year of the West?
The Year of the Northern Arrival?
——"Together" 36975
Ding Chou [Bu, Wang] Zhen: Shang Shounian?
Wu Yinbu, Wang Zhen: Subject to the Chinese Shang Year?
——"Together" 20650
Ding Mao Wang Bu, Zhen: Today
Wu Jiu
, Yu Qi than Duodian Duo Bo Zheng Yu Fang Boyan, Hui Yi Yi Wing day by day, dead left, from top to bottom
Show, Yu is you, no
馘,[
Sue Yuzi Dayi Shang, died
In the woe? In October, the Great Dingyi.
——《Joint Collection》36511
壬戌布,贞:Yes
, Tianyi Shanggong Palace Yizi Yue died, Ning?
—Hide-Zang, 2529
The fact that the Shang court is located in the middle of heaven and earth means that it can also be called "Zhongshang", which reflects the central significance of the geography of the royal court relative to the four directions and the four lands, so of course, the Shang as the name of the country can also be called the Wang Yi where the royal court is located, to be precise, the name of the royal court can be called "clothes" according to its place name, and it can also be called "Shang" according to its country name. Zhou Yuan Oracle Cloud:
Listen to things, call the house business west.
—Zhou Jia, H11:8
"Listening", Old or Interpreting "Ghost" and "Nian", Shaanxi Zhouyuan Archaeological Team: "Oracle Bone Inscriptions Found in Fengyan Village, Qishan, Shaanxi", Cultural Relics, No. 10, 1979; Li Xueqin and Wang Yuxin, "Selected Interpretations of Zhou Yuan's Divination", Ancient Character Research, Vol. 4, Beijing: Zhonghua Book Company, 1980. Unproven. "Listen to things" is an ancient saying, which means to act according to the king's orders. "The Book of Rites: Shaoyi": "Those who are suitable for mourning are said to be compared, and the boy is said to be obedient." Kong Yingda's "Justice": "The boy is underage, although he is in the right place to mourn, he does not dare to take adults as an analogy, but he comes to listen to the master to see things. "Zuo Biography" Xianggong 30 years: "Uncle Mu asked the prince what the government was like around him. He said: "My villain eats and listens to things, and is afraid of not giving his life, and is not exempt from anger, Yan and Zhizheng?" Zhou Yuan's oracle bone inscription's "listening" should be this meaning, saying that the Zhou people entered the business and listened to the king's orders, and lived in Chaosuyi, and the land was in the west of Shang, so "Shang" was actually Shangyi. "Poetry, Shang Song, Yin Wu": "Shang Yi wings, the extreme of the Quartet. Mao's "Biography": "Shangyi, Jingshi also." It is the clear proof that this "Shang" is the court of the Shang king. "The Legend of the Ram" in the first year of Huan Gong: "In the suburbs of the Son of Heaven, all the princes have a place to stay. "Then the Zhou Dynasty should be in the western suburbs of the court of the Shang Dynasty in Dayi. This historical material fully confirms the fact that the "Shang" of Yinxu is the land of the Shang king's court. There is a distinction between "Shang" and "Qiu Shang", Shang is Wang Ting, (Qing) Sun Yirang: "Examples of Qiwen", Jinan: Qilu Publishing House, 1993, p. 43. And "Qiu Shang" or province as "Shang", the land should not be referred to. Chung Baisheng, Yin Shang Bu Di Theory Series, Taipei: Art and Culture Press, 1989. He saw the same as the Dayi merchants and the Tianyi merchants in the Huang Group's divination, and he was not in the same place.
Dayi Shang is the land of the Shang king's court, and there is no corroboration provided by the inscriptions. However, this title was only seen in the late Shang Dynasty in the Huang group of divination, like the Wuding period, the royal court has not yet formed the scale of Dayi. In fact, the difference between the two is very clear not only because the words "big" and "tian" can be interchanged, but also refer to the same place. The Tianyi merchants where the Buci Gonggong Palace is located have never seen a situation called Dayi merchants, but it is clear that the nature of Dayi merchants and Tianyi merchants is different. The Gai Dayi Shang should refer to the Dayi where the Shang King was located, while the Tianyi Shang was limited to the political and religious center where the royal court of the Dayi Shang was located. "Shangshu Toast": "Only you know, only Yin's ancestors have books and classics, and Yin Ge has a summer life." Jin'er also said: 'Shadijan is in the royal court, and there are servants in the hundred bureaucrats. 'To one person only listen to virtue, and dare to ask for Tianyi business. Kong Yingda's "Justice" quoted Zheng Xuan as saying: "Those who speak of Tianyi are also built by this heaven." "After the Tianyi merchants and the royal court hundreds of officials exchanged texts, it is very clear that the Tianyi merchants are the places where the royal court and the official office are located.
"Shangshu Pangeng": "Pangeng moved to Yin. Youyun: "Heaven is forever, my life is in Zixinyi." "The Yin Ben moved by Zhipan Geng is a system without city walls, which is the common system of the Xia Shang and the Western Zhou Dynasty. Feng Shi, Ending with Civilization: Astronomy, Thought and Institutions in Antiquity, Chapter 3, Sections 2 and 4, Beijing: China Social Sciences Press, 2018. The name of the royal court built by Shang Tang is called "Bozhong Yi", which has been built in the middle of heaven and earth. Feng Shi, "Bozhongyi" Examination", Unearthed Documents and Ancient Chinese Civilization: A Collection of Essays Commemorating the 80th Birthday of Mr. Li Xueqin, Shanghai: Zhongxi Book Company, 2016. The Yin that Pangeng moved to is actually the clothes seen in the oracle bone inscription as the name of the place. The initial construction of the royal court is obviously only moderate, and will not expand indefinitely, so there is no need to emphasize the difference between Dayi and Tianyi. Obviously, the names "Dayi Shang" and "Tianyi Shang" that appeared in the late Shang Dynasty testify to the fact that the scope of the royal court continued to expand after Pangeng moved to Yin. The ancient book "Bamboo Book Chronicle": "The time is slightly larger, the south is far from Chaoge, and the north is according to Handan and the sand dunes, all of which are annexes to the palace. "Historical Records of Yin Benji" said that "Yiguang sand dune garden, take more beasts and birds and put them in it", it is known that at least until the time of Emperor Xin, the scope of the royal court has been quite large, so it is called "Dayi Shang". Of course, the vast reality of the royal court is not conducive to highlighting the lofty political and religious status of the royal power, so the people of the time called the first place where the royal court was located, that is, the Huanshui Xiaotun palace area as "Tianyi Shang". Therefore, the reason why Dayi Shang is different from Tianyi Shang is because "Dayi" only refers to the large scale of Wangyi, which is not only supported by literature, but also confirmed by the archaeological work of Yinxu today, Anyang Institute of Cultural Relics and Archaeology, Anyang Normal University: "Late Shang Dynasty Tomb at Xindian Site in Anyang City, Henan", Archaeology, No. 6, 2023; However, "Tianyi" emphasizes the connection between royal power and the mandate of heaven, thus highlighting the theocratic significance of the royal court, which focuses on the political and religious center where the royal court is located in the Dayi Shang Dynasty, which is the land of the Great Inner Land, so it can be regarded as the construction of heaven. It can be seen that the "clothes" related to the divination and Tianyi merchants belong to the place name.
Although the Dayi merchants are vast, the "Tianyi Shang Gong Palace Clothes" is limited to the core area where the Dayi Shang Wang Court is located, that is, the clothing of the Gonggong, which is the Yinxu Xiaotun Palace Area discovered by the archaeological work. Bu Ciyun:
Jia Wu Bu, Zhen: Yes
, Tianyi Shangqi Gong Yizi [month] is dead, Ning?
Yi Choubu, Zhen: Yes
,天邑商公宫衣兹月亡祸,宁? In September.
——"Together" 36542
Shen Jianhua, "The Architecture in Divination: Gonggong and Pavilion", Oracle Bone Inscription and Yin Shang History, New 1st Edition, Beijing: Thread Binding Books, 2008, pp. 161-166. The nature of the palace should be similar. Song Zhenhao, "The Names of Yin Shang Buildings as Seen in Oracle Bone Gold Inscriptions", Oracle Bone Inscriptions and the History of Yin Shang, New 3rd Edition, Shanghai: Shanghai Ancient Books Publishing House, 2013, pp. 5-34. The temple of Shang is called Zong, such as Zu Yizong, Father Ding Zong, etc., and is not called the palace, which is different from the Zhou system, therefore, the palace should mainly refer to the place of the Shang king's administration, or the temple of the sect. The word "palace" is from "Yong" to see righteousness, and it is the name of the crowd. "Yi Zhou Shu Zuo" said that the Duke of Zhou was in Dayi Chengzhou "is the five palaces: the Great Temple, the Zong Palace, the Examination Palace, the Road Bed, and the Ming Hall", that is, the palace is the general name of the political and religious temple building, and the Gong Palace and the Dish Palace of the Shang Dynasty are not like this. "The Book of Rites: Duyi": "Teach in the Gonggong." Zheng Xuan's "Note": "Gong, Jun also." Kong Yingda's "Justice": "Through the Yungong Palace, those who know and are also the Son of Heaven." This Yungong Palace is also called the palace of the public, and if the palace of the official family of the Son of Heaven is not the palace of the princes. "Poetry, Daya, Zhan Wei": "Women have no official business. Zhu Xi's "Collected Biography": "Official affairs, the affairs of the imperial court." "It is the palace that should include all kinds of court and government palaces, and is the place for the royal court and hundreds of bureaucrats, which is in line with the record of "Toast". The Gonggong Palace and the Dish Palace are made in the clothes of the merchants in Tianyi, which is actually the center of imperial power of the Shang Dynasty, and its safety is tied to the Shang King, so it is often safe to do so. Bu Ciyun:
Jiawu Wang Bu, Zhen: Chayu
,朕
。 The next step is more than Hou Xi to recruit people, up and down
Show, receive the remainder of Youyu, no
馘,
Sue Dayi Shang and die
Wang Zhan said: "Ji." "In September. Upper Armor
Ten enshrinements.
——"Collectives" 36482
King Xinmao [Bu, Zhen]: Fang Yu ...... Yu Qi Steroid ...... There is more to come...... The death of Tianyi merchants [woe]?
——"Together" 36535
Jiayin Linci ...... [Tianyi] Shang Gong Gong Yi ......
——《Joint Collection》36547
From the reading of the divination, it can be seen that the king of Shang must remember the safety of his royal court because he is on an expedition, so there is no disaster for the merchants of Bu Dayi or Tianyi. Divination or remembering the safety of the Shang king's expedition to Yufang and Renfang before the expedition to Dayi Shang and Tianyi Shang, or remembering the Shang king's expedition to the outside, Lin and other places to ask about the safety of the palace clothes of the Tianyi Shang Gong is very clear. Scholars may use "clothes" as the name of the sacrifice, if so, the clothing sacrifice is only held in the Gong Palace and the Dish Palace, but the Gong Palace and the Dish Palace are not the places where the sacrifice is performed, so it is difficult to implement. If the palace is the object of the clothing sacrifice, there is no sign in the ceremony. In fact, "clothes" is actually the name of the place, which is the place where there is a palace and a palace in Tianyi Shangzhong.
In 1958, the site of Dasikong Village in Anyang unearthed a carved bone, which said: "Xin Zhen: in clothes?" (SH314(3):3). Institute of Archaeology, Chinese Academy of Social Sciences: Report on the Excavation of Yinxu (1958-1961), Beijing: Cultural Relics Publishing House, 1987, pp. 200-201. Scholars believe that the "clothes" are near Anyang, not only has a close relationship with Wangyi, Anyang excavation team, Institute of Archaeology, Chinese Academy of Sciences: "1958-1959 Yinxu Excavation Briefing", Archaeology, No. 2, 1961. And it definitely proves the fact that the land of Anyang Yinxu is in the name of the business. Yang Baocheng, "Yinxu for Yindu Identification", Yindu Journal, No. 4, 1990. In addition, the record of clothing as a place name is also very clear. Bu Ciyun:
Zhen: The next step in the clothes?
Zhen: Yu Gengwu walks in clothes?
——"Together" 11274
Ji Chouzhen: The king asked the earth's fang to show in the five shows, in the clothes, in the tenth month.
—Tunnan, 2564
Wang Zaiyi.
- Ra Ding (Integration, 2776)
At the same time, the "Collection" 13014 also recorded the word "Yihuan", and scholars may think that it is close to the clothes of Huanshui. Zhu Yanmin, The Origin, Migration and Development of the Shang Nation, Shanghai: The Commercial Press, 2007, p. 322. If this solution is correct, then the "clothes" used as place names in the divination and gold inscriptions are actually the "Yin" rewritten by the handed down documents. Rading is the late vessel of King Mu of the Western Zhou Dynasty, and the name of Zhiyi is still used in the Western Zhou Dynasty.
Based on this, the "clothes" of "Huiyi Wing Ribu" mentioned in the 36511 words of the "Collection" should also be understood as the place where the Shang King raised his army. Li Xueqin, "Duoyouding's "pawn" character and others, see "New Bronze Research", Beijing: Cultural Relics Publishing House, 1990, pp. 113-116;
Li Xueqin, "Interpretation of the Two Pieces of Zhengyu Divination", Oracle Bone Inscription and the History of Yin Shang, New 3rd Edition, Shanghai: Shanghai Ancient Books Publishing House, 2013, pp. 1-4. It's negotiable. Ancient soldiers should not stay for a long time. Although there is a difference between pacification and conquest, we must not miss the war. Although it can be delayed, the 36482 words of the "Collection" show that the Shang king's expedition on the second day of the first day of September was only allowed to be less than one month's preparation time. However, the situation of the conquest of Yu Fang Boyan was different, and he had already named the enemy chieftain, knowing that the Yu side had actually invaded the territory, so the war was urgent, and it was no longer allowed to wait until the end of the wing festival to raise troops. Its divination in October Ding Mao, when the wing sacrifice of the great ding, when the wing sacrifice of the second decade, and then there are ten about four months of sacrificial activities, if you wait until the end of the long wing sacrifice and then raise the army, I am afraid that Yu Fang Boyan has already committed into the royal court, the soldiers are in the city. The pseudo "Ancient Wenshangshu Song of the Five Sons" Taikang "is in the table of Youluo, ten years of Fu anti", and the pseudo Confucius "Biography": "Ten days and ten days, Tian Hunt has not returned for 100 days." Du Hu Fu Mingyun: "Although the matter of burning the flam, although it does not know how to match, it can be done." Obviously, since the army cannot wait indefinitely, it is impossible to read the word "clothes" as "pawn", but it should be interpreted as the name of the place. "Yiri" or read as "the next day", not the name of the Zhou sacrifice, the next day from the cloth to the army, and the clothes are the place where the palace and the dish palace are built in Dayi. Obviously, the meaning of business and clothing is clear.
The cloth of divination is actually the political center of the Shang Dynasty, and its place has the palace and temple of Xuanzheng, which is the inner land of the Shang Dynasty in Dayi. The Wangyi built here during the Pangeng period is actually the "Tianyi Shang Gong Gong Palace" called by the Huang Group Bu Ci, which is the core area of the palace of Dayi Shang. Therefore, the names of clothes and merchants may take the name of the place, or take the name of the country, each with its own meaning.
The common "clothes" of the Shang Dynasty Tian Hunting Divination Words need to be discussed, and scholars may interpret it as a place name, Guo Moruo, "Divination Dictionary", Guo Moruo's Complete Works, Archaeological Edition, Vol. 2, Beijing: Science Press, 1983, p. 163. However, the following historical sources do not seem to support this view. Bu Ciyun:
Xin Sibu, in Dunzhen:
Wang Tian, clothes, disaster?
——"Together" 37644
Ren Yinbu, in
Zhen: ...... Wang Qi shoots willows?
He shot willows in July and died.
Bingwubu, Zaizhen: Wang Qi shoots willows, clothes chase, and dies.
—Engzang, 2566
戊午卜，在呈贞：王田，衣逐，亡灾？
辛酉卜，在敦贞：王田，衣逐，亡灾？
——"Together" 37532
Wu Chenbu, in Qiangzhen: Wang Tian, clothes, disaster?
——"Together" 37564
Geng Shenbu, in Puzhen: Wang Tian, clothes, disaster?
——"Together" 37534
Ren Yinbu, attacking Zhen: Wang Tian, Yisui, disaster?
——"Together" 37536
Wu Wu Bu, [in]
贞：［王］田，衣［逐］，亡灾？
——"Together" 37541
Wu Yinbu, in Gao Zhen: Wang Tian, clothes, disaster?
——"Together" 37533
辛未［卜，在］盂［贞：王］田，衣，亡灾？
——"Together" 37547
Wu Chen [Bu], in mourning [Zhen]: Wang Tian, Yi ......
——"Together" 37551
□□ Bu, in
贞：［王田］，衣逐，［亡灾］？
——"Together" 37555
□□ Bu, in
［贞：王］田，衣逐，［亡］灾？
——"Together" 37556
□□ [Bu, in]
贞：［王田］，衣逐，亡灾？
——"Together" 37558
Wang Weitian, as for the silk, clothes Wang Tian.
—Zhou Jia, H11:3
According to the divination, the divination location of the Shang king is different, east or west, and the royal court is far or near, but the same divination "clothes", if the "clothes" are the place of field hunting, it is obviously incomprehensible. In the case of divination or has been directly related to the field hunting place, if the willow, the field hunting is not in the clothes, so the words with the "clothes" is not the name of the place. Zhao Cheng, "Exploration of Oracle Bone Inscriptions", paleographic research, vol. 15, Beijing: Zhonghua Book Company, 1986, p. 302. Therefore, "clothes chasing" means chasing. Yang Shengnan, Economic History of the Shang Dynasty, Guizhou: Guizhou People's Publishing House, 1992, pp. 278-279. Shaanxi Zhouyuan Archaeological Team: "The Oracle Bone Inscription of the Early Zhou Dynasty Found in Fengxiao Village, Qishan, Shaanxi", Cultural Relics, No. 10, 1979, Xu Xitai: "A Brief Explanation of the Names of People, Officials, Fangguo, and Place Names Seen in the Oracle Bone Inscriptions Unearthed in Zhou Yuan", Ancient Character Research, Vol. 1, Beijing: Zhonghua Book Company, 1979, p. 188. Otherwise, there will be an abnormal phenomenon of the coexistence of Yin and Tuesday kings. In addition, Zhou of the late Shang was still Xibo, and he was not called king. And Zhou Yuan's oracle bone inscription was called "king" in the king of Shang, and he was never called "king of Yin". Therefore, the meaning of the "clothes" of "Yi Wang Tian" should be the same as the "clothes" of the Shang Dynasty Tian Hunting Divination "Yi Chasing", which is said to be hunting with the king. Wang Yuxin, Exploration of Oracle Bones in the Western Zhou Dynasty, Beijing: China Social Sciences Press, 1984, p. 69. If the king refers to the king of Shang, it means that Xibo hunted with him, and if the king was the king of Zhou, it means that the princes and ministers hunted with him. In this way, the "clothes" of the Shang Dynasty's field hunting divination should also reflect the same hunting system, when the Shang king did not hunt alone, but should practice it with the princes.
"Historical Records of Yin Benji" Sima Zhen "Suo Yin" cloud: "The deed began to seal the merchants, and his descendants Pan Geng moved to Yin, Yin was in Yenan, so he was the number of the world. According to the divination, the merchant only takes "clothes" as the place name, not the country name, and the difference between it and the business as the country name is very clear. Therefore, although Pangeng made the royal court of Dayi in Yidi in the future, before King Wu destroyed the Shang, the name of "Yi" was never used as the name of the Shang Dynasty.
As the name of the country, Shang also originated from the name of the place. "Poems, Shang Song, Xuanniao": "The Xuanniao of Destiny descends to give birth to business, and the house is full of earth." Zheng Xuan's "Note": "For Yao Situ, he has meritorious merit." and "Long Hair": "There are generals, and the emperor is a businessman." Zheng Xuan's "Note": "Yao Feng is in business. "Historical Records: Yin Benji": "Sealed in Shang, given the surname." "Ming Qiben is the name of the country. Although the controversy over the land of Shang has been litigated for a long time, there is no problem that it was originally a place name.
Although Shang is known as the world, its political and religious significance can only be reflected in the name of the royal court. Parallel feudalism in the Shang and Zhou dynasties, Hu Houxuan, "Examination of the Feudal System of the Yin Dynasty", see "Oracle Bone Studies and Shang History Treatise Series Preliminary Collection", Chengdu: Institute of Chinese Studies, Qilu University, 1944. Therefore, according to the inscription of the Western Zhou Dynasty, it can be seen that the people of the time called the establishment of the country "Zuobang". State affairs are related to the fact of sealing, Duan Yuju's "Commentary on the Text": "Gubang Feng is universal. The "Book Preface" cloud "Bang Kang Shu", "Bang Princes", and the "Analects" cloud "in the state domain" are all sealed. Therefore, "being a state" is also a feud, which means that the feudal princes demarcate their lands. As a royal court with the right to feudal the world, it is worthy of the following, relative to the princes of the four directions, of course, it must live in heaven and earth, so that it may reflect its direct inheritance of God's legitimate royal power, so it must also be commensurate with the name of the country. Moreover, the feudal princes have their own names, such as the feudal Qi, Lu, Yan, Jin and other countries of the Zhou Dynasty, all enjoy the name of the country, so the name of the dynasty can only be attached to the royal court. It is the name of the country seen in the divination, and the Shang royal court can be called "Shang", of course, it can also be called "Zhongshang" because of the royal court relative to the east, west, south, and north of the four directions, and even according to its area or theocratic significance, it can be called "Dayi Shang" or "Tianyi Shang". The royal court of Shang is based on the system, and it is known that the names of "Dayi merchants" and "Tianyi merchants" are based on this system. In fact, the royal court of the Western Zhou Dynasty or the name "Zong Zhou", Da Yu Ding Mingyun: "Only in September, the king is in Zong Zhou's destiny." Or the name "Cheng Zhou", He Zun Mingyun: "Only the king moved to Cheng Zhou at the beginning." Or the name of "Dayi Zhou", "Mencius Tengwen Gongxia" quoted the "book" and said: "But the ministers are attached to Dayi Zhou." "Pseudo "Ancient Wenshangshu Wucheng": "The sky is shaking, and I am attached to Dayi Zhou." Or the name "Dayi Chengzhou", "Yi Zhou Shu Zuo Yu": "It is to make Dayi into Zhou in the soil." It also reflects the ancient system of carrying the name of the country with the royal court. Therefore, the fact that the Shang Dynasty originally used Shang as the name of the country is very clear.
2. The orthodoxy of the Mandate of Heaven pursued by the Zhou people and the usurpation of the trade name
In the early years of the Western Zhou Dynasty, the Zhou people recounted the destruction of the Shang, and the name of the country of the Shang was still called "Dayi Shang", but at the same time, there was a change of calling the Shang "Yin", and according to the analysis of unearthed documents, the system of Yin was not only seen in the Zhou people, but also the difference between "clothes" and "Yin". Is this difference in the use of words just the result of borrowing different words? Of course not. Combing through the relevant clues, it is not difficult to reveal the historical truth that the Zhou people stigmatized the merchants by usurping the name of the Yin Shang country.
The merchant claimed that his country name was Shang, not Yin, and Yin, as the name of the Shang Dynasty re-given by the Zhou people, was actually usurped by the Zhou people. "The Analects of Politics" quotes Confucius: "Yin is due to Xia Li, and the profits and losses can be known." Zhou is due to Yin Li, and the profit and loss can be known. Although the etiquette system of the Zhou Dynasty was formed due to the second generation, its profit and loss changes were not few. In fact, on the one hand, these changes had the need to further improve the Zhou rites by absorbing the Xia Shang ritual system, and on the other hand, they also had to reform those ideas and systems that were unfavorable to the Zhou people. In the context of the traditional view of the Mandate of Heaven, rebuilding the legitimacy of the royal power was a top priority for the new dynasty, which of course became the first problem that Zhou Tianzi had to solve.
The bronze inscriptions of the Western Zhou Dynasty show that the first major event that King Wu did after conquering Shang was to go to Songshan Mountain, which is located in the middle of heaven and earth, to pay tribute to the emperor, which is undoubtedly a political oath of the Zhou people to enjoy the mandate of heaven, so that the new dynasty can gain political and religious legitimacy. The inscription of He Zun, written in the fifth year of King Cheng of Zhou, recounts this momentous event, Wenyun:
Only the king moved to Chengzhou at the beginning, and returned to the martial king's courtesy. ...... Only the king of Wu was a merchant of Dayi, and the court told Yu Tian, saying: "The rest of his house is in the middle or (domain), and he is from the people." ”
It is inscribed that the ceremony of King Wu of Zhou is "the court is in the sky", and the "court" is in the training, so the "court is in the sky" means to sacrifice to the sky in the heaven and the earth. Feng Shi, "Supplement to the Inscriptions of the Heavenly Dead", Unearthed Documents, vol. 1, Shanghai: Zhongxi Book Company, 2010, p. 124. When King Cheng moved the royal court to Chengzhou, he also followed the example of King Wu to sacrifice to the heavens and sacrificed to the gods. Tang Lan, "Western Zhou Dynasty Bronze Inscriptions by Generation", Beijing: Zhonghua Book Company, 1986, p. 71. The sky is the person who is sacrificed, and the suburbs are the place where the sky is sacrificed, and the two inscriptions change the narrative to confirm the history of King Wu's sacrifice to the gods of heaven after the destruction of Shang.
The king of Shang was destroyed in Jiazi, and Yi Ming and "Shangshu" are clearly recorded. Li Gui Mingyun: "King Wu is a businessman, only Jiazi Dynasty, Sui Ding (dang), Ke Du has a business." Xin Wei, Wang is here
(Tube) times. "Xin did not go to Jiazi for eight days, and at that time King Wu had been temporarily stationed in the administrative area. Guan's place is near Zhengzhou, Henan Province, Yu Shengwu: "Examination and Interpretation of Ligui Inscriptions", Cultural Relics, No. 8, 1977. It was the king of Zhiwu who had moved south to Guan eight days after the destruction of Shang, and this went to Songshan close at hand. Obviously, the trajectory of King Wu of Zhou's itinerary after the destruction of Shang has clearly shown his intention to go to Songshan.
After four days of stationing in Yihai, King Wu of Zhou finally ascended Songshan and realized his purpose of worshiping the gods after destroying the Shang. The inscription of the Heavenly Death has a complete account of this event, Wenyun:
Yihai, the king has a great gift, Wang Fan (general) three (four) square, the king is enshrined in the heavenly room, descending. Heaven bless the king, dress the king, Pixian King Cowen, and rejoice in God. Wen Wang De is on top, Pixian Wang Cha Province, Pi Xian Wang Cha Geng, Pi Ke Yi Wang Xi.
In ancient times, the major events of the country were in the worship and Rong, and the great one of the sacrifices was to sacrifice to the sky, so the great ceremony was the ritual of sacrificing to the sky, and the heavenly room was the place of worshipping the sky, that is, the Songshan Mountain located in the middle of the heaven and earth. Cai Yunzhang, "Jin Wen and King Wu Dingdu Luoyi at the beginning of the Zhou Dynasty", Central Plains Cultural Relics, No. 3, 1987. "Yi Zhou Shu Duyi" quoted King Wu of Zhou as saying: "Dingtianbao, according to the heavenly room." He also said, "It depends only on heaven." ...... I look too far south at Sanyan, I look north at more than Youyue, I wish to look at the river, like looking at Yiluo, there is no far heaven. Therefore, the "heavenly room" called in the inscription of the Heavenly Death is actually the Heavenly Room Songshan as stated in the Book of Zhou. As for the "clothes" of Gui Ming, scholars may read it as "pawn", Li Xueqin, "Duoyouding's "pawn" character and others", see Shi's "New Bronze Research", pp. 113-116, and Qiu Xigui, "The "Pawn" and "" in Shi Yinxu's Divination", Central Plains Cultural Relics, No. 3, 1990. However, if "Yixi" and "Yiwangxi" are interpreted as pawn rituals, it is not only extremely impossible for a short inscription to repeat the same thing twice, but also "讫" has an end meaning, and "讫卒" is repetitive and incomprehensible. In addition, Fang Yiming was ordered to write "both salty life" and "salty and livestock" at the end of the matter, which is different. "Shangshu Dahe": "Erpike is far away from the province." and "Xi Bo Jili": "Heaven has forgiven me my life." The resignation is also mostly the same as the inscription of the Heavenly Death, so it is known that "Yin" is an idiom at the beginning of the Zhou Dynasty, so the possibility of using "clothes" as a pawn does not exist. In fact, the so-called "clothes" of the inscription "clothes worship in the king" are actually the clothes held in the heavenly room, that is, the so-called "according to the heavenly room" and "the heavenly room without far away" in the "Book of Zhou", and cannot be read as "Yin worship". "Saying Wen Clothing Department": "Clothes, Yiye." "It's proof. Shen Zi and it Mingyun: "Only the examination is recited from the first prince and the first prince, and the younger sister Keyi (Yi) succeeded in telling the martyr." It means that the owner of the instrument cannot rely on the grace of the first kings and the first prince to sit and enjoy success, and "clothes" have the meaning of dependence. Scholars used to read "Sister Keyi" is a matter of King Wu Keyin, and it cannot be followed. Ke Yin is the martial king of the martial arts, he is still ordered to be the Wen Wang Gonglie, the belonging is clear, so it is not allowed to be called the first king Keyin, Jin Wen all words Ke Yin things belong to the king of Wu, never a general name. Moreover, if the "Sister Keyi" is interpreted as Keyin, it is also incoherent with the "Sister Keyi" in the following comparative narrative. Know that "clothes" cannot be read as "Yin". The inscription of the Heavenly Death says that the King of Wu sacrifices to the emperor in the Songshan Heavenly Room in the middle of the heaven and earth, and sacrifices to the Quartet, expressing his long-cherished wish to choose Zhongyi, and is attached to the heavenly chamber according to the emperor's position. Lin Yuan, "A New Interpretation of the Heavenly Death and the King Worship in the Heavenly Chamber", Historical Collection, No. 3, 1993, and Feng Shi, "Supplement to the Inscriptions of the Heavenly Death", Unearthed Documents, vol. 1, p. 123.
King Wu's sacrifice to the heavens was deliberately held on the twelfth day after Jiazi, and the determination of this time is by no means accidental, and it should be of special significance. The ancient system takes twelve as the number of the law, and the "Zuo Chuan" mourns the seven years of the father: "The system of ceremonial things, but twelve, is the number of heavens." See also "Zhou Li, Chunguan, Feng Xiangshi". Therefore, King Wu used the 12 days after Ke Yin to tell the heavens, the purpose is obviously to take the number of days to determine the heavens, which is the fundamental reason why King Wu made a great gift to the heavens on the 12 days after the death of Yin. The political and religious purpose of King Wu was very clear in order to strengthen the significance of mastering the astronomical calendar and realizing the legitimacy of the Mandate of Heaven, thereby establishing the legitimacy of the new kingship.
"Poetry, Xiaoya, Tianbao": "Tianbao Dinger, also Kong's solidity." Zheng Xuan's "Note": "The stable woman of heaven is also very strong. Wang Xianqian's "Poetry of the Three Families of Righteousness" quoted Han as saying: "The reason why Yantian is benevolent, righteous, courteous and wise, Baoding people are very solid." He also quoted Lu and said: "The one who protects the king in the sky will be very strong in his life." "All of them are based on the meaning of Tianbao, that is, the king of the Mandate of Heaven. Therefore, after the destruction of Shang, King Wu must first seek to determine the protection of heaven, and his purpose is of course to determine the fact that the mandate of heaven returns to Zhou, so that it will not be confused. The ancients thought that the mandate of heaven was not permanent, and the fate of Yin Shang had fallen, and the mandate of heaven was returned to Zhou, so although Zhou was an old state, his life was renewed. "Poetry, Daya, King Wen": "King Wen is above, and Yu Zhao is in the sky." Although Zhou is an old state, its life is renewed. There are weeks that are not visible, and the emperor's life is from time to time. King Wen descended, around the emperor. Mao's "Biography": "His life is renewed, and it is new in King Wen." The king Yu came to Xu Yu, and the country was in Zhou, and the king's traces began, but there was no mandate of heaven, and he was ordered by King Wen. Therefore, the Mandate of Heaven obtained by Zhou is opposed to the old destiny of Yin Shang, which is obviously a new destiny, which means that the Zhou Dynasty that received the new destiny must rewrite the history of the fallen Shang, and the first task of this revision of the history of Yin Shang is to reshape the name of Yin Shang.
According to the Jin Wen of the Western Zhou Dynasty, in the early years of King Cheng, the Zhou people said that there were two Shang, one was called "Shang" or "Dayi Shang", and the other was called "Yi". Those who call "Shang" such as the first year of King Cheng's Li Gui Mingyun "King Wu Zheng Shang", the five ceremonies of King Cheng He Zun Mingyun "only King Wu Ke Dayi Shang", this is the old name of the merchant; and the person who calls "clothes" has the so-called "King of Pi Ke Yi Wang" in the day of the death of King Wu, which is called Shang after the name of the place that directly attacked the royal court of the Shang Dynasty, and is a new name created by the Zhou people. The pseudo "Ancient Wenshangshu Wucheng" seen in the literature is said to be "a Rong Yi, the world is determined", and "The Book of Rites: The Mean" is said to be "Yi Rong Yi and there is the world", and the name of this "clothes" is the same as the death of the sky, which is the system of inheriting the new number. These facts of the fall of the Shang Dynasty in front of God, their only appeal is to make their affairs true and reliable, that is, the so-called "Zhu Shi Zhengci" integrity and not deception, see "Zuo Chuan" Huan Gong six years. This is the primary condition for receiving the Mandate of Heaven, Feng Shi, Astronomy and Humanities in Ancient China (Revised Edition), Beijing: China Social Sciences Press, 2009. Therefore, the teller must faithfully follow the old merchant system and be commensurate with the true name of the country or geography, and not allow the slightest change, otherwise unnecessary misunderstandings will arise due to the distortion of the objects of the Zhou people's extermination, which will affect the ownership of the mandate of heaven and shake the legitimacy of the royal power. Obviously, in the era of King Wu of Zhou, although the Zhou people took the name of the Shang Dynasty and re-gave the name of the destroyed dynasty, it still directly attacked the geographical name of the Shang Dynasty "Yi", and did not change to the name "Yin" used by later generations.
Yi Yu was originally just a place name in the divination, Pan Geng moved here and built the royal court, the deeds are clear, and the word was changed to "Yin" to Zhou people. Obviously, the system of "clothes" as the name of the Yin Shang country should be founded by King Wu, and the early years of the Western Zhou Dynasty remembered the King of Wu's "King of Clothes", which means the end of the sacrifice of the King of Shang, and the so-called "King of Clothes" is also the King of Shang, which is the historical data of the word "clothes" that was first used as the name of the country.
Why did King Wu break the old system of calling Shang and call the old dynasty by the name of the royal court? The purpose was obviously to weaken the momentum of his dynasty by making his land smaller. The merchant was originally called "Dayi Shang" by the name of the country, and although the name "Yi" also refers to the old court of the Shang king, it is only the name of the royal court, which can no longer reflect the name of the dynasty, especially the religious significance of the emperor under the emperor of Dayi. Before the destruction of the Shang Dynasty, the relationship between Shang and Zhou was to Shang as a large state and Zhou as a small state. "Poetry, Daya, Daming": "King Wen Jiazhi, Dabang has a son." Dabang has a son, the sister of the sky. ...... Protect the right life and cut down the big businessmen. ...... King Liang Biwu, wanton the big merchants. This "big state" is the big business. Gu Jiegang, "The Story of Zhou Yi Hexagrams", Yenching Journal, No. 6, 1929. "Shangshu Summoning": "Emperor God, change the life of the Yuan Zizi Da Daoyin,...... Heaven has ended the life of the great state. "Gu Ming": "The emperor changed the life of Dabang Yin, but Zhou Wenwu was born. "Warring States Bamboo Book "Sacrifice to the Prince": "The emperor changed the order of the great Bang Yin, and only King Wen of Zhou accepted it." "Compared with the big merchants, Zhou is a small state. "Shangshu Dahu": "The day is resting in King Ning, and I am a small state Zhou." "Toast": "It's not my small country that dares to fight for his life." It can be seen that the size of the Shang and Zhou forces is contrasted. However, since King Wu destroyed the Shang, the situation of strength and weakness has changed fundamentally, and King Wu no longer wants to call the country he destroyed by the Great Shang, so he changed to the name of the Shang Wangting and called the Dead Shang, forming a new country name called Shang by the Zhou people. This can be both small and weak. In contrast, this change highlights the growing power of the Zhou people.
3. The significance of changing the Yin name
In the inscription of He Zun, who became the king of the fifth year of his reign, when he recounted that King Wu sacrificed to the heavens because of the destruction of Shang, he still followed the old system and called Shang "Dayi Shang", the purpose of which was obviously to truthfully tell God the true name of the destroyed dynasty, so that God could clearly confirm the fact that the mandate of heaven had changed. However, when King Wu called the king of Shang, the name was changed to "Yi", and then the word was changed to "Yin", thus giving the dead Shang a new country name. This change in the name of the state also reflects the need for the Zhou people to corrupt the merchants and emphasize the legitimacy of the new dynasty's mandate.
If the purpose of calling "clothes" is only weak, then the original intention of calling "Yin" is obviously to emphasize the legitimate royal power of the Zhou people on behalf of merchants. "Saying the Text": "Yin, the prosperity of music is called Yin." From, from. "Yi" said: The God of Recommendation. In fact, the word "Yin" is originally the structure of the meaning, "" is the word "body", and there is no difference between the writing of the oracle bone inscription and the golden inscription, so the "Yin" is like a persistent knock on the abdomen of a person, which is quite inconsistent with Xu Shen's interpretation of "Yin" as the meaning of the prosperity of music, so Xu's statement does not reflect the original meaning of the word "Yin". Mr. Yu Xingwu believes that the word "Yin" originally meant that the disease was prosperous, and later developed into the meaning of prosperity with the disease. Yu Shengwu, "Oracle Bone Script Interpretation Forest", Beijing: Zhonghua Book Company, 1979, pp. 321-322. The "sorrow" of the voice from "Yin" is a pain, but it is actually the pain of a serious illness, which can help to prove this view. "Guangya Interpretation II": "Yin, pain." "See what it is. Therefore, the word "Yin" originally refers to the seriousness of a person's illness.
Traditional medical thought believes that many human diseases can be cured without treatment, so in the ancient physician evaluation system, four out of ten are the next doctor. "Zhou Li, Tianguan, Doctor": "At the end of the year, the medical affairs of the doctor are examined to make his food." Ten is the top, ten is lost once, ten is lost twice, ten is lost three times, and ten is lost four is the bottom. Zheng Xuan's "Note": "Complete, still healing." If the loss of four is the bottom, the fifth will be half-done, or it will not be cured by itself. "It is difficult to find medical treatment, which is the case in ancient and modern times, so it is better not to treat it than to treat it with medical treatment, but to treat it with cold and heat to benefit heat. "Hanshu Art and Literature Chronicles": "If you are sick, you can not be cured, and you often get Chinese medicine." "Book of Sui: Chronicles of the Classics": "The position of the physician of "Zhou Guan" is to gather all kinds of medicines, and it is also his business to cure those who have diseases. If you do it, it will be the opposite of hurting. Therefore, it is said: if there is a disease that cannot be cured, you will always get traditional Chinese medicine. "That's right. It is a person who knows Gu Fan to seek medical advice, and it is necessary to have incurable diseases. People need to seek medical treatment only when they are seriously ill. The word "Yin" is used to cure diseases, and he knows that he has the meaning of prosperity.
Of course, people must seek medical treatment when they are sick, but traditional medicine does not advocate treating headaches and feet, but focuses on grasping the root of the five internal organs and fundamentally solving the problem of patients, which is the spleen and stomach located in the abdomen. Traditional Chinese medicine believes that the spleen and stomach are the sum of the five internal organs and the foundation of the day after tomorrow, so the treatment of diseases must be based on harmonizing the spleen and stomach. The word "Yin" in the oracle bone inscription and the Jin inscription is like a hammer hitting the abdomen, and the word "moxibustion" in the oracle bone inscription is also made in the shape of a moxa pillar burning in the human abdomen, Feng Shi: "Shang Yi Moxibustion and Moxibustion Kao", Central Plains Cultural Relics, No. 1, 2022. All reflect the same medical philosophy. In this way, it is obvious that the original meaning of "Yin" is that a person is seriously ill.
So why did the Zhou people use the seriously ill character "Yin" as the name of the Shang Dynasty that they destroyed? The purpose was obviously to emphasize the inevitability of the fall of the Shang Dynasty and the legitimacy of the Zhou people to enjoy the Mandate of Heaven on behalf of the Shang. In other words, if the Shang Dynasty was a healthy country, then the Zhou people would be rebellious and committed. However, if the Shang Dynasty was terminally ill and incurable, it was only natural for the Zhou people to destroy the Shang, and its causal logic could not be clearer.
People who are seriously ill need to be treated, and serious illnesses in the state also need to be treated, so the ancients often compared the treatment of diseases with the governance of the country. "Shangshu Kanghe": "Intimidation is the body, respectful...... If there is a disease, the people will abandon it. That is to say, to govern the country is to cure one's own disease, and to govern the people is to remove one's disease. Wang Shishun, "Translation of Shangshu", Sichuan: Sichuan People's Publishing House, 1982, p. 232. and "The Great Message": "Heaven also uses diligence to destroy my people, if there is a disease." "Hanshu Jia Yi Biography": "The trend of the world is sick. The size of one shin is as big as it is, the size of one finger is as big as a stock, and it is unyielding to live in peace, and one or two fingers are twitching, and the body is worried about death. If it is not cured, it will be a chronic disease, and although there is Bian Que in the future, it cannot be done. Sickness is not in vain, and it is bitter. ...... The relatives or the dead are divided to settle the world, and the sparse or the power is controlled to the son of heaven, so the ministers are said to be sick and sick, and they are bitter. But those who cry bitterly, this disease is also. The momentum of the world hangs upside down. ...... It's not just hanging upside down, it's also similar, and it's sick. The husband is sick on one side, and the prickly heat is sick on the other. In the county in the north of the west today, although there are chiefs who are not lightly restored, and those who are more than five feet are not lightly rested, the scouts are not allowed to lie down, and the generals are introduced to sleep, and the ministers are said to be sick. Healing can cure it, but the upper part does not make it, and it can be the same for the runny nose. "Yes. "Sui Shu Jing Ji Zhi" even believes that those who are good at medicine can "know the government in the original line, and push the disease and the country". The oracle bone inscription "Yin" is like a hand holding a needle to cure diseases, and then Yin is the head of a hundred officials, so Wu Zeng's "Can Change Zhai Manlu" volume 13 has Fan Zhongyan's appeal that he is not a good appearance, but is willing to be a good doctor, and Wang Yinglin's "Sleepy Learning Chronicles" volume 6 also has the ancient plan for the country "such as a good doctor to check the pulse" theory. All of this regards governing the country as treating a disease. And the destruction of the country, the ancients often compared it to diseases falling from heaven. The Warring States Bamboo Book "Cheng Kou" said that the king was ordered by the cloud: "If a disease falls from the sky, the purpose is used, and it cannot be medicated, and the time is not far away." Only business is in Zhou, and Zhou is in business. "Ming Yishang has a serious illness and is incurable, so it will perish, which is in line with the original meaning of "Yin". It can be seen from this that after the founding of the People's Republic of China, the Zhou people changed the name of the country of Shang to Yin, which meant to emphasize that the illness of the dead Shang was serious and incurable, so it was the principle of heaven to sweep away the old Shang, and the behavior of Ke Yin was of course to do the right thing for heaven.
The word "Yin" in Shang Dynasty oracle bone inscriptions is mostly used to refer to people's illness, Feng Shi, "Shang and Zhou Medical Historical Materials", Half of the Academic History, A Mr. Li - Proceedings of the International Symposium on Mr. Li Xueqin's Academic Achievements and Academic Thoughts, Beijing: Tsinghua University Press, 2021, pp. 401-415. For its original meaning, it can also be used as a gift for Yin Tong, Feng Shi: "Divination Yin Yu Kao" (to be published). This usage was actually more common in Shang and Zhou Jin texts, and even before King Kang of the Western Zhou Dynasty used "Yin" as the name of the country of the deceased Shang, the usage of Yin Tongzhili was quite common. Inscription cloud:
Yin Yufeng. (Emperor Xin Shi of the late Shang Dynasty, two rituals.)
It's a)
Wang Mingbao and the five marquis of Yindong Kingdom. (Western Zhou Dynasty Cheng Wangshi, Bao Gong, Zun)
Ordered to protect the province of the south, handsome man, born in the south. (Western Zhou Dynasty Cheng Wang Shi, Da Bao Yuge)
Only Ming Bao Yin Cheng anniversary. (The Western Zhou Dynasty became the king, as a book.)
卣, as a book of fathers)
Wang was in Panjing, and ordered the anniversary of Tian's father. (King Zhao of the Western Zhou Dynasty, Biography of the Ministers)
The "Yin" of all words is the gift of Yin. At the end of the Shang Dynasty, the inscription said "Yin Yu Feng", which means that the Shang King performed the same gift in the place. Feng Shi, Introduction to Chinese Paleography, Beijing: China Social Sciences Press, 2016, p. 542. Zhou Qi "Wang Ming Bao and the Five Marquis of Yin Dongguo", which means that the king ordered the prince to participate in the gift of the five princes of Yin and the East. Li Xueqin, Bronze and Ancient History, Taipei: Lianjing Publishing Co., Ltd., 2005, p. 169. And "Wei Ming Bao Yin's anniversary" is based on the old Zhou Gongzi Jun Chen Ming Bao Yu Cheng Zhou Yin and the princes of the world. Feng Shi, "The Second Bo Kao of the Early Zhou Dynasty - Also on the Western Zhou Bo Lao System", Central Plains Cultural Studies, No. 2, 2018. Obviously, the reason why "Yin" has the same meaning can only be derived from its prosperous meaning.
In the early years of the Western Zhou Dynasty, the old name of Shang could not only be called the dead Shang, but even for the fiefdom of Wu Geng, the Shang relic also continued this system, called Shang or Shangyi. Historical materials of inscriptions in the era of King Cheng:
The queen deposed the merchants. The minister is single
The king came to attack the merchant city, and the marquis of Kang was born to despise Wei. Mo Situ was suspicious
The "king" of the two inscriptions does not record the name, and it is known that it is the reigning king, and it cannot be the king of Wu, and at that time Uncle Kang has been named the marquis of Wei, after the king of Wu conquered the merchants, therefore, the Shang or Shang Yi mentioned by the two inscriptions should be for the old merchants of Wu Geng. Obviously, the fact that the Cheng Dynasty followed the old name of the Shang Dynasty and called Shang is clear.
If Shang was still in use during the reign of King Cheng of Zhou, then in the Kangwang period, the situation changed radically, and the original "Shang" as the name of the Shang Dynasty was suddenly replaced by the word "Yin". Yihou Pavilion Mingyun in the period of King Kang:
Only April is in Ding Wei, (Wang) Province King Jue, King Cheng Shang Tu, Birth Province Four Kingdoms Map.
At this time, it was still commensurate with Shang as the name of the country of the dead merchants. However, in the late Kang Dynasty, the system changed, and the word "Yin" was given a new meaning, and it began to be used as the name of the dead merchant in addition to Yin Tongli. The inscription of the Da Yu Ding, written in the twenty-third year of King Kang, reflects this transformation of the Zhou people quite clearly, Wenyun:
King Pi Xianwen received a great order from heaven, and made a state in the heir of King Wu, hiding the Turks, raising the Quartet, and correcting the Turkic people. ...... I heard that Yin fell to his life, but Yin Bian Houdian and Yin Zheng were reckless in wine, so they lost their teachers.
The first inscription says that King Pi Xianwen received the mandate of heaven, and the king of Yunhei heard that Yin fell to his life, and the two things of Zhou and Yin's death were separated, and the merchant died due to drunkenness, and the Jews were suffering from serious illness. Therefore, this transformation of the Mandate of Heaven allowed the Zhou people to confidently change the name of the country of Shang from the redefined "clothes" of the Zhou people to "Yin", which accurately expressed the idea that the old Shang was terminally ill and therefore its demise was the inevitable result. Since then, the Zhou people have changed the name of the Shang country and called it "Yin", which highlights the legitimacy of the Zhou people's mandate of heaven and the legitimacy of the royal power by staining his serious illness, and the old system of calling the country by Shang has since been abolished, and it has never appeared in the historical materials of the two weeks of Jinwen again.
The Zhou people were called Yin by the dead merchants, so the army of the dead merchants was also called the Yin Eighth Division from its country name. Yu Xingwu, "A Brief Discussion on the "Six" and "Eight" in the Western Zhou Dynasty Jin Wen and Their Tuntian System", Archaeology, No. 3, 1964. Jin Wenyun:
The king of the Martial Arts is both Yin and Yin. History Wall Plate
Bo Mao's father conquered Dongyi with Yin's eighth division. Ministers
簋
The eighth division of Yin is also the eighth division of the Zhou Dynasty, which is commensurate with the place and is the eighth division of the Cheng Zhou, and the eighth division of the Yin is commensurate with the name of the dead country given by the Zhou people. Therefore, after the improvement of the political system of the Zhou Dynasty, the practice of using Shang as the name of the country has been completely abandoned.
Although Yi, as the new country name of the dead Shang, needs to be changed to "Yin", for the place name of the Shang Dynasty, it is not necessary to defile it with the country name, and maintaining the original name of the geography should reflect a more common practice. Ding Mingyun: "Only in May, the king is in clothes, Chen is in Ding Mao, Wang Yu, with sacrifice in the big room, Yu Zhao Wang." "King Mu as Jin Wen saw had twice sacrificed to King Zhao, either in Ganjing or in clothes. It is a place where the palace of the temple is built, or the old palace of the merchant is sacrificed. Xian Wei remembered the thirty-four years of King Mu, and the word of King Zhao was from "king", which seemed to be the first to determine the Zhao throne of King Zhao, Feng Shi: "Western Zhou Panjing and Yin Zhou."
Sacrifice: Yin Zhou Yuan and the Tradition of Sacrifice", Central Plains Cultural Research, No. 6, 2019. And the Rading era was even later, and it was the late King Mu. This has been in business for a hundred years, and Yin has been popular as the new country name for decades, but the clothes and land still use the old name of Shang. Of course, with the implementation of the new country name Yin for a long time, people's concept of clothing as Yin's hometown will also be increasingly consolidated, so there is no reason to think that future generations can not take the place name clothing as a matter of course with the country name and change it to Yin. These practices not only prove the fact that the famous clothes of the Shang Dynasty royal court recorded in the oracle bone inscriptions, but also deliberately retain the name of the Shang Dynasty at the beginning of the Zhou Dynasty while changing its place name and clothing, and its original intention of using the new country name to taint the Shang Dynasty is also clearly revealed.
In fact, on the issue of Shang receiving the mandate of heaven, the attitude of the king of Zhou and the remnants of Shang was completely different. As the elder of the Shang Dynasty, Shi Wall only said in his inscription on the fall of the Shang Dynasty that "Yin and the people", not only did not mention the appointment of the supreme and important King Wen in the minds of the Zhou people, but also did not call the Zhou people said "Yin fell to life". "Da Yin" means Tong Yin, not Ke Yin, and this expression can indeed subtly avoid the fact that the Zhou Dynasty had a Shang mandate, thus emphasizing that the Zhou people had only completed the inheritance of the Shang Dynasty's Mandate of Heaven, and that it was not that the Zhou people had changed the Shang Dynasty's Mandate of Heaven. The facts are clear, and although the tone of the Shang relics in stating the history of their demise is euphemistic, it fully shows their argument against the stigma and slander of the old Shang by the Zhou people. "Shangshu Gu Ming": "Use Keda Yin to collect great lives." The "Da Yin" of the scriptures truly reflects the thoughts of the remnants of the Shang Dynasty. "Hanshu Liu Xiang Biography": "Confucius on "Poetry", as for 'Yin Shi Ji Min, bare will be in Beijing', sigh and say: 'Great Mandate of Heaven! Good must be passed on to children and grandchildren, it is impermanence with wealth and nobility; if not, then how can the prince be cautious, and how can the people exhort? 'Cover the matter of hurting the micro-child, and the death of the painful Yin. This mourning for the death of the merchant is still the same as Confucius.
The abolition of the Shang dynasty's state name was not only reflected in the system of appraising the state, but also strengthened through the system of ritual music. The business name is not only used as a country name, but also as a sound name for one of the five tones. Therefore, the Zhou people made ceremonies and music, and stipulated that they should abstain from business music on formal ceremonial occasions. Seeing that the bronze music bells of the Western Zhou Dynasty generally do not have commercial sounds, Wang Zichu: "Zhou Le Ring Business Examination", Chinese Historical Relics, No. 4, 2008. It is a reflection of the concept of dirty businessmen in the context of this political system. In fact, the complete abolition of the name of the country of Shang and the change of its place name "Yi" to "Yin" as the name of the country have fully reflected the slander of the Zhou people against the dead Shang. Since it is possible to give a derogatory meaning to the name of a dynasty that has no meaning of right or wrong, it is not surprising that all the subsequent acts of usurpation of Shang history have been made.
Fourth, the shaping of the image of the king
The image of Shang as the king of the fallen country must first be reshaped for the Zhou people, and this shaping is of course extremely deliberate. The Analects of Zizhang once quoted Zigong as skeptical of the general defamation of Shang in society at that time, and he believed: "It is better to be worse if it is not good." It is a gentleman who is evil and is indecent, and all the evil in the world is returned. This kind of thinking is objective and fair. "Mencius: Gongsun Chou Shang" also has an almost fair discussion: "The Emperor has not been to Wuding for a long time, and there are still survivors of his old family customs, good governance, and Weizi, Weizhong, Prince Bigan, Jizi, and Ji Ji, all of whom are sages and complement each other, so they are lost after a long time." Cui Shu: Shang Examination Xinlu, Cui Dongbi's Testament, Shanghai: Shanghai Ancient Books Publishing House, 1983, Guo Moruo, Self-Criticism of Ancient Studies, Ten Criticisms, The Complete Works of Guo Moruo, History Edition, Vol. 2, Wang Yuzhe, Ancient Chinese History, Shanghai: Shanghai People's Publishing House, 2000, Meng Shikai, Shang History and Shang Dynasty Civilization, Shanghai: Shanghai Scientific and Technical Literature Publishing House, 2012. Now let's make up for it.
As a serious official history, although the "Historical Records" cannot help but leave regrets about the limitations of historical materials, Sima Qian's evaluation of the king of Shang can still be corrected in the destruction. "Yin Benji" cloud: "The emperor is quick to distinguish diseases, very sensitive to smell, excellent material, and fierce beasts. It can be seen that the king is not only physically strong, but also has extraordinary talents, and his talent is proud, or it is not without the heart of hard work. The only tiger bone inscription in the animal bones of the Shang Dynasty belongs to the emperor Xintian hunting. Ciyun: "Xin You, Wang Tian is in Jilu, and he won the big tiger." In October. Only the king's three rituals are celebrated. "Collection" 37848 anti. "Chicken foothill" cover is the spring and autumn chicken father's land. "The Twenty-third Year of the Spring and Autumn Period: Zhao Gong": "Wu Yudun, Hu, Shen, Cai, Chen, and Xu Zhizhi were taught by Ji's father. Du Pre's "Collection of Explanations": "Chicken father, Chudi, Anfeng County South has a chicken pavilion. "The land is at the foot of the Dabie Mountains in the southeast of Gushi, Henan. The king of the Shang Dynasty went to the Jilu field to hunt and captured the huge tiger in one piece, so he took his bone system as the coffin, engraved the words and merits, and the matter was suitable for the record of the King of Taishi Gong saying that the king of the Dynasty was "superior in material strength, and the fierce beast in hand" was confirmed. This may have been the third year of the Shang dynasty, not long after his accession to the throne.
As for the historical reasons that led to the collapse of the Great Shang, later generations mostly blame the Emperor Wudao as the monarch of the fallen country, but the accusations fabricated are only five or six at most, (Qing) Cui Shu, "Shang Kao Xinlu", "Cui Dongbi's Testament", Shanghai: Shanghai Ancient Books Publishing House, 1983; Gu Jiegang, "The Seventy Incidents of Evil", Ancient History Discernment, vol. 2, Shanghai: Shanghai Ancient Books Publishing House, 1982, pp. 82-91. For example, if they indulge in wine, abandon the old and get close to the villain, favor women, believe in the heavens, and be desolate in sacrifices, is this not a common disease of emperors of all generations! It is certainly not exclusive to the king of the dead country, and the sin will not lead to the death of the country. In fact, the views on the reasons for the fall of the Shang Dynasty are different from those reflected in the Western Zhou Jin texts, which seem to give a glimpse of the world's reshaping of the image of the king of Zhou.
The Western Zhou Dynasty Da Yu Ding remembered the fact that King Kang personally reported the fact that hundreds of officials in the Shang Dynasty served inside and outside the Shang Dynasty and died of indulgence, which is for the letter history; in the 11th year of Zhao Gong's reign in the "Zuo Chuan", it may be recorded that "the Emperor died in the east", which can also be corroborated with the records of Shang Buci. However, these internal and external reasons that led to the overthrow of the Shang Dynasty are not reflected in a considerable part of the handed down documents, but are covered up by some ordinary reasons. "Shangshu Pastoral Oath" contains the guilt of the king listed by King Wu's expedition: "The ancients said: 'The chicken has no morning, the morning of the chicken, but the family's request.'" 'Now the king of Shang is only used by the words of his wife, and he faints and forsakes the king's parents and brothers, and he does not die, but he escapes from the many sins of the four directions, and he is worshipping and growing, believing and envoys, and thinking that he is a doctor and a minister, tyrannical to the people, and rape in Shangyi. The pseudo-"Ancient Wenshangshu Wucheng" Zeyun: "Today, the king of Shang has suffered from no way, violently destroyed the heavens, harmed and abused the people, and escaped from the world for the lord, and extracted the abyss." As for the ancient book "Bamboo Book Chronicle" as the history of the Warring States Wei Dynasty, it is only listed as "Yin Xuan as Qiong Room, Liyumen", or "the time is slightly larger, the south is far from the Chaoge, and the north is according to Handan and the sand dunes, all of which are annexes to the palace". These charges are very different from the facts recorded in the inscription of Da Yu Ding, and what King Kang heard came from the generation of King Cheng and Duke Zhou, whose parents all experienced the changes of Shang and Zhou, and knew the cause of Shang's death,...... But the shyness is in wine, not only self-rest. He is very sick and does not fear death. Gu was in Shangyi, and the Yue Yin country was destroyed, and there was no death. The fragrance of Fu Weide is enshrined in the sky, but the people are resentful, the people are drunk, and the smell is on the top, so the sky is mourned in Yin", which is consistent with the historical lessons of the fall of the Shang Dynasty recorded in the inscription of Da Yu Ding. "Shangshu Weizi" and "Wuyi" also have the same record of this. Obviously, drunkenness and political famine were the fundamental reasons for the collapse of the Shang dynasty. In fact, not only did Da Yu Ding remember that King Kang was in charge of "no wine dared to drink", but even as late as King Xuan's dynasty, he still warned himself with "not daring to drink wine", see Mao Gongding ("Integration" 2841) inscription. As a result, the reform of the etiquette system at the beginning of the Zhou Dynasty first fundamentally changed the style of merchants who valued wine, and replaced it with the etiquette of advocating food utensils. From this point of view, the merchant really regarded indulgence as the internal cause of his death, and the sin that later generations wanted to add, why should it be too much!
By the Eastern Zhou Dynasty, Shang's image as the king of the fallen country had plummeted, and his sins should not be forgiven. As for "Han Feizi", the extravagance and tyranny of the king of the heavens, as an elephant chopstick and even the meat garden wine pool, see "Han Feizi, Yu Lao", and "Lü's Spring and Autumn Period". Poor and extravagant, and "Xunzi" says that the king of Xuan established a harsh law and brutalized Zhongliang. See "Xunzi Yibing", see also "Han Feizi: Difficult Situation". Such a wicked person, of course, is not tolerated by heaven, and its general trend is like this, and of course it has become a historical necessity for the Zhou people to act as merchants.
The legitimacy of royal power was a fundamental issue of ancient politics and religion, so the debate over the rights and wrongs of the Tangwu Revolution continued until the Han Dynasty. See "Historical Records: The Biography of Confucianism" contains Huang Sheng and Yuan Gusheng on the Tang Wu Revolution. Whether it is a murder of kings or a revolution, benevolence and wisdom see each other. Obviously, for the new dynasty, the question of how the old destiny of the Emperor of Heaven of the big state could be transferred to the small state must be explained clearly. In fact, the Zhou people not only conquered the Great Shang by force, but also needed to improve the rationality of this conquest politically, and the most important work was to complete the Zhou people's usurpation of Shang history. By resisting the death of the Shang dynasty, the orthodox image of the Zhou people obtaining the mandate of heaven was established, which greatly enhanced the legitimacy of the Zhou dynasty's royal power.
What is thought-provoking is that since the history of the Zhou people can be changed in this way, what should be the attitude of the merchants towards the dead Xia? This is obviously a question that needs to be explored. "Shangshu Tang Oath" repeatedly said that "there are many sins of Xia", "Xia's guilt" or "Xia sin", so he fears God and dies with the destiny of heaven. After the Zhou people boasted of having Xia, perhaps it was because they knew the story of the merchant's usurpation of the history of Xia that they had this kind of imitation of the merchant. Later generations are happy with Xia Wei's favorite sister, Jushang favors Daji, and Youwang favors him, and the Warring States Bamboo Book "Department Year" records the crime of the fall of the Western Zhou Dynasty without saying praise, which shows its falsehood. "Anthology of Writings: Zhang Pingzi Tokyo Fu" Li Shan's "Note" quoted "Ji Tomb Ancient Texts" and said: "Xia Wei made the palace and Yaotai, and the wealth of the people. Yin Xuan made Qiong's room, and the jade door was also established. "Taiping Yulan" volume 82 quotes the "Chronicle": "The palace is tilted, decorated with Yaotai, made Qiong's room, and set up a jade gate." "It's a repeat of the same thing. Liu Xiang also said in "The Biography of the Daughters" that Xia Wei's wine pond was for the sake of Yin Jian, and how similar the evil deeds were to the Shang Dynasty! These usurpations are like a method, and they are by no means accidental. Therefore, it may be the same with Yin Xia.
Written on January 31, 2023 in Shang Pu Tang
About the Author
Feng Shi (1958—), male, from Beijing, is a member of the Faculty of the Chinese Academy of Social Sciences and a researcher at the Institute of Archaeology of the Chinese Academy of Social Sciences.