The rise of Zhou was one of the great events in Chinese history. This is the third in a series of papers by Professor Guo Jingyun on the analysis and observation of the relationship between Yin and Zhou and the historical background of the rise of the Zhou people. Welcome to follow and forward.
Look at the previous two articles, please poke here:
The first one: from the Western Zhou oracle bones to see the relationship between the Yin Zhou royal family
Part II: The Relationship Between the Yin Zhou King's Family
(Boyi Shu Qitu, this picture is from the Internet, invasion and deletion)
The story of Boyi Shuqi is recorded in different versions of the literature, containing various contradictions, and is one of the topics of the classics. Therefore, we must first return to the context of scripture to clarify the original meaning of the story of Boyi Shuqi in pre-Qin society, and then we can explore what background prompted the formation of this story on the occasion of Yin Zhou, so as to further identify the identities of Boyi and Shuqi in the Yin Zhou royal family.
<h1 class = "pgc-h-arrow-right" >, the Biography of Boyi Lie is a problem for scripture</h1>
Confucius:
Zhou Jian in the second generation, depressed Wen Ya! I'm from Week. The Analects of the Eight Nobles
Wei Gongsun Chao asked Yu Zigong, "Zhongni Yanxue?" Zi Gong Yue: "The way of literature and martial arts, not falling to the ground, in people." The sages know the great, and the unwise know the small, and there is no way of writing and martial arts. Does the master not learn? And what is the constant teacher? The Analects of Zi Zhang[1]
At the same time, Confucius also said:
Bo Yi and Shu Qi do not remember the old evil, and the resentment is the use of Xi. The Analects of Gongyechang
Zigong... Enter, "Who are Bo Yi and Shu Qi?" "The sages of the ancients also." "Complaints? "If you ask for mercy and get kindness, why complain?" The Analects of Shuzhi[2]
There is a clear contradiction between these two views. The Boyi Shuqi brothers hated the King of Wu, and even after Emperor Zhou of the World, "Boyi and Shuqi were ashamed, and righteousness did not eat Zhou Su"[3] starved to death at Shouyang Mountain. If Confucius followed the path of wen and wu, how could he praise Bo Yi Shuqi, who did not agree with the way of wen and wu?
In addition, Confucius once lamented:
Even if I am in decline! Jiu Yiwu no longer dreamed of seeing Zhou Gong. The Analects of Shuzhi[4]
Confucius praised Zhou Gongdan and made him his holy teacher. Zhou Gongdan particularly emphasized the concept of "Mandate of Heaven". "Book of Junyi": "Zhou Gongruo said: 'Junyi, Fu Hang, the heavens descended on Yin, Yin fell to his death, I have Zhou both suffered.'" [5] According to the Biography of Bo Yi in the Chronicle of History, Yi Qi's "percussion" of the Wu King KeYi was intending to disobey the Mandate of Heaven!
Regarding these contradictions, Liu Zhiji of the Tang Dynasty first questioned Sima Qian's statement [6]. Wang Anshi of the Song Dynasty even said arbitrarily: "Reading is suspicious of Yi Qi, is there such a person in ancient times?" Therefore, traditional scribes believe that "Bo Yi and Shu Qi did not starve to Death in Shouyang, and King Jiefu of Song began to say it." [7] However, most scholars do not deny the existence of Yiqi, and the literature contains the starvation of Shouyang, but Sima Qian's "Biography" is not believed by historians.
Its biography:
Boyi and Shuqi, the second son of Lone Bamboo Jun. The Father wants to establish Shu Qi, and the Father's pawn, Shu Qi let Bo Yi. Bo Yi said: "Father's destiny also." "So he fled." Shu Qi also refused to stand and fled. The chinese people set up a son. So Bo Yi and Shu Qi heard that Xi Bo Changshan was pensioned and returned to Yan. And to, Xi Bo, the King of Wu Zaimu Lord, the number of king of Wen, the Eastern Logger. Bo Yi and Shu Qi tapped the horse and advised: "If the father dies and is not buried, he and Gango can be described as filial piety?" Is it benevolent to be a courtier? "Left and right want to fight. Tai Gong said, "This righteous man is also." "Help it out." The King of Wu has quelled the chaos of Yin, and the world is zong zhou, and Boyi and Shuqi are ashamed, and they do not eat Zhou Su, hiding in the Shouyang Mountain, and eating wei. and starving and dying, composing songs. His words are: "Denpisi Mountain Xi, Cai Qiwei Yi." Violence is easy to be violent, and I don't know what it is. Shennong, Yu, and Xia are not shy, and I am safe and sound? Yu Yu, the decline of fate! ”
Sima Zhen of the Tang Dynasty's "History of Suoyin" said: "The tyrant of King Wu, Yi Yin, is the tyrant, and does not know that he is not the same." The way of Xi, Nong, Yu, and Xia Dun Pu Zen is beyond the long time, and it will never end. Now that this time is in contention for kings and lords, I am at ease. [8] The emphasis of clarifying Tai Shi Gong is to criticize the struggle for power.
The pre-Qin dynasty had two ways of changing political power, one of which was called "inheritance" or "succession", that is, family inheritance from father to son. The second is "Zen", that is, to choose talents and let them go. According to Guo Dian's article "The Way of Tang Yu", pre-Qin scholars once discussed the beauty of "Zen": "The way of Tang Yu, Zen is not transmitted. The king of Yao Shun, li tianxia and Foley also. Zen is not preached, and the holiness is also flourishing. [9] However, Confucianism did not deny the succession of heirs, mencius, "Confucius said: 'Tang, Yu Zen, Xia Hou, Yin, Zhou Ji, and their righteousness. [10] Tai Shi Gong also did not emphasize "Zen", but only denied the method of changing dynasties by force. [11] The Taiping Imperial Records, Bingbu Zhengying, quoting Liutao: "Boyi and Shuqi said: 'If you kill one person and have the world, the saints will not do it.'" [12] It is also emphasized that the purpose of Yiqi Andima Wu was to avoid contention and abuse.
However, since the Tang and Song dynasties, the most questioned thing for scholars is to kowtow to the horse. Huang Zhen of the Southern Song Dynasty said: "Zai Boyi's father's words of death and burial are contrary to the eleventh year of king Wu's cutting." However, the Han people used to say that the nine years of the life span of King Wu and King Wen were ten years, so Yun'er. [13] Sun Xingyan of the Qing Dynasty had the same idea. At the end of the Qing Dynasty, Li Xiren supplemented Wang Anshi's views, but tried to resolve the contradictions of the saints:
"History of Bo Yi Lie" Yun: King Wu Zaimu Lord, Dong FaLu, Bo Yi Uncle Qi Knocking on the Horse and Advising, Father Death and Not Burial, Gong and Gange, can be described as filial piety? Is it benevolent to be a courtier? Xianru was suspicious of Shi Qian's text. The case "Tai Oath" said: Only ten years, the assembly in Mengjin, is the time of cutting the king of Wen has been thirteen years old. The princes of the Fugu were buried in May, and they did not know the funeral with the saint of the King of Wu! Even if he is not buried for any reason, it should not be delayed for so long. If there are things that are not buried, there are many sages among the courtiers of the King of Wu, so why is there no one to advise? And why didn't Bo Yi advise Lu Hu! The fallacy of this sincere history is also clear. Wang Jiefu quoted Kong Meng's words as evidence, saying that there was absolutely no matter of tapping a horse. Yuan Yifan also said. Jiefu's words say, the way of the world is two, benevolence and unkindness, Boyi is not unkind, and the king of Wu is benevolent, then where is Boyi? The words of all the people know that there is no difference between the five and the tyranny, and the one who is not the one who does not know the destiny of heaven is not aware of the destiny of heaven? It is the right of the two speakers who do not know the scriptures, and those who do not have a deep understanding of the heart of Bo Yi. The guardian of Fu Boyi's house is also the scripture, and the one who does what the king of wu does is the right to return to the scripture. When the king of Wu saw the evil of the law, he had no choice but to cut it down, and the world did not dare to think that it was wrong, and Du Boyi and Shu Qi were not. Fu Yi and Qi also knew that the King of Wu and even the benevolent were not benevolent, and the destiny of heaven and the people's hearts were not to be depressed. [15]
Apparently, Sima Qian borrowed Yi Qi's mouth to point out that the Confucian concept of "benevolence" did not fit into the concept of the Shang Zhou Dynasty. Scholars have long discovered that Tai Shi Gong here directly changed Confucius's evaluation into Yi Qi's words [16]. But our focus is not on the wording of the concept, but on the historical background of the Shang Zhou Through the literature.
The Qing Dynasty Liang Yusheng's "History of Zhi Doubts" expounds the doubts about the "Biography of Boyi Lie" from a historical perspective, which is:
What is contained in the "History" is not also true. Mencius says that Yi, Qi, and Zhou were in the year when King Wen was a Xibo, and Andrew's words were attributed to King Wen's death, and they were not credible. The "Preface to the Book" says that king Wu has been on the throne for eleven years, that is, the "Zhou Ji" also has nine years of sacrifice to Bi, the tomb of King Bi Naiwen, and An Deyan's father is not buried, and his cannot be trusted. The "Great Biography of Li" refers to king Keshang of Wu, and then chased after Wang III, and at the beginning of the expedition, he was called King Wen, and his untrustworthy three have been. At the time of the Eastern Expedition, Boyi had returned to Zhou for a long time, and he was in the same situation as Taigong in Qi and Feng, and those who did not know what was going on, why were they not depressed at the beginning of the planning of the curtain, but on the day of the dry logging, they could not be trusted. If you want to fight left and right, you know that the Prince of Wu will help him, and the master of the King of Wu should not be disciplined. If you can't save it slowly, then he kills Bi Gan, and this killing and Qi are not really violent in exchange for violence? It is not credible. "Justice" has five first yangs, the former Xiandingyi and Qi are hidden as the first yang of Pupo, the empty mountain has no food, Cai Wei has its constant ears, the du bu si shan is also the mountain of Zhou, Wei is also the wei of Zhou, and the chestnut of the shame zhou is not complete, and its untrustworthy six have been. The Analects says "starving under Shouyang", but it is not said that he is starving to death, Confucius is hungry Chen, Cai, and Lingyuan are hungry, and they will all die, and Anzhi will not starve Shouyang when he flees the country? It is not credible. That is, yun shame eats Zhou Li, and also stops at not eating Zhenlu, not extinct grain also. "Warring States Yan Ce" Su Qin said: "Boyi refused to be a vassal of the King of Wu and was not granted a title. [17] The Book of Han and Wang Gong Liang Gong Bao Biography says that "King Wu moved Jiuding to Luoyi, and Boyi and Shuqi Bozhi did not eat Qilu." "Do you die without eating?" It is not credible. ......
Mr. Liang Yusheng also doubted the content of the anecdote poems of "Cewei", believing that Tai Shi Gong had forged the anecdotes, and argued the source of the pseudo-poems. [18]
Mr. Liang Yusheng's question reveals a key feature of the Biography of Boyi Lie, which is what Mr. Yuan Ke calls "mythologized history". In "mythological history", the time can be extended and shortened; in order to highlight the hero's performance, the most impressive venue and dramatic speech are chosen, such as the one who buckles the horse. In the "mythologized history", key situations are often extreme, such as starvation after rejecting Zhou Lu. Mr. Yuan Ke regarded the story of Boyi Shuqi as a late historical myth, and his statement was true. Medieval Europe also had similar myths, such as when the country was in chaos and brothers were vying for succession, two brothers gave way to each other, avoided fighting, and were tortured and killed, so that later generations honored them as saints. In this type of story, the authenticity of the event is confused. It is not appropriate to completely deny the content of the story, but it is also inappropriate to regard it as true, and we can only use the method of mythological interpretation to explore the factual background of its history.
Scholars since the Qing Dynasty have also often pondered the historical sources of Yiqi stories, hoping to understand their formation from a historical perspective. Qi Xuebiao believes that the "Biography of Boyi Lie" shows the fierceness of the struggle between the Shang and Zhou tribes, reflecting the people's hope for the elimination of abuse, which is said: "Those who avoid the abuse of their government ... Between the Shang and Zhou Dynasties, the shang and zhou were not subordinate to the heavenly son, and the lower was not friendly to the princes. Fu is said to be Yi Min also. ”[20]
Xu Shidong of the Qing Dynasty proceeded from the concepts of "Yimin" and "Letting the State" and believed that these were all stories of the Spring and Autumn Period and the Warring States Period. During the Warring States period, there were many examples of granting the kingdom, and the story of Yiqi was influenced by this. The Israeli scholar Vitaly Rubin believes that the story of Yiqi plays a key role in the thinking of the Hundred Schools of The Warring States (especially Confucianism) and is used to exemplify the ideal of "Yimin", as Mencius put it:
Mencius said, "Bo Yi, he does not see evil in his eyes, and he does not hear evil voices in his ears." It is not his king who does not do anything, nor his people who do not do it. If there is governance, it will advance, and if it is chaotic, it will retreat. Where the government is out, the people are stopped, and they can't bear to live. "Mencius Under the Ten Thousand Chapters"
Mencius said, "Boyi, it is not his king who does not do anything, nor his friend who is not a friend." Do not stand in the court of the wicked, do not speak to the wicked. ”
"Mencius Gongsun Ugly"
Mr. Rubin used the importance of the concept of "Yimin" in the Warring States period to explain the contradiction between Confucius Shangzhou and praise Yiqi. [23] This discussion from the perspective of the background of warring states ideology makes sense in some respects, but it is impossible to analyze the origin of the Yiqi story.
Recently, Ye Hanyun has also tried to think about the historical and social background of Yiqi's story, and put forward the political, ethical and religious reasons for Boyi's "righteousness and not eating Zhou Su". However, there are deficiencies in methodology and information. [24]
The Japanese expert Shigeki Betsuka proposed a unique explanation, arguing that at the end of the Yin Dynasty, the Northeastern Yidi occupied the territory of the later State of Qi, the Boyi uncle Qi was the prince of the Yidi tribe, and the Yiqi legend reflected the historical facts of the Resistance of the Eastern Junzu to the Zhou ethnic group that occupied the Central Plains from the West at that time. The author believes that Mr. Shigeki Kayotsuka's method of interpreting myths from historical facts is generally correct. However, there are still two key questions in the specific understanding: First, whether the inconsistencies between the pre-Qin literature and the Yiqi story recorded by Sima Qian have the significance of resisting the Wu King's cutting? Second, was the Lone Bamboo Kingdom built by Dongyi at the end of the Yin Dynasty? Are the Zhou people a Western ethnic group? What is the relationship between the Yin Shang, Gu Zhu and Zhou ethnic groups? There is still a lack of historical evidence in Mr. Shigeki Kaftsuka's research. Before answering the second question, it is necessary to confirm the focus of the story of Boyi Shuqi, and explore the core of its evolution from the comparison of different legendary records to understand the historical basis of this story.
< h1 class = "pgc-h-arrow-right" > second, the core evolution of the Yiqi legend</h1>
From the pre-Qin to the Han, the matter of Yiqi can be found in the Chu Ci, the Warring States Policy and the Hundred Literature. The LüShi Chunqiu Ji Dongji Chenglian and the Zhuangzi Miscellaneous Chapters and The King of Rang each contain the biography of Yi Qi:
In the past Zhou Zhi zhi Xingye, there were two scholars, in the lone bamboo, known as Boyi and Shuqi. The two of them said to each other: "I have heard that there are partial bo yan in the West, and it seems that there will be a Taoist, and now I am in charge of this?" "The second son traveled westward like Zhou, and as for Qiyang, King Wen had already perished. When the King of Wu ascended the throne, Guan Zhou De, the king made Shu Dan glued to the second four, and allied with him: "If you add the third rank of wealth, you will be in a column of officials." "For the three books are the same, the blood is an animal, and one is buried in four, and all are returned to one." He also made Bao Zhao Gong open his son under the common head, and allied with him: "The world is the eldest marquis, guarding yin and changing the ancestors, serving each other, and it is advisable to privately mengzhu." "For the three books are the same, the blood is an animal, buried under the common head, all return to one." Bo Yi and Shu Qi looked at each other and smiled: "Hey, it's different!" This is not what I call the Tao. In the past, the Shennong clan had the whole world, and when they were full of respect and did not pray for blessings. It is also faithful to others and does not seek anything. Happy righteousness and righteousness, happy governance and rule, not to be self-made by people's evil, not to be self-exalted by people's misfortunes. This week, I saw Yin Zhi's secluded chaos, and He wei was right and ruled, plotted and licensed, and obstructed the hill and Bao Wei also. Cutting off the animals and believing in the alliance, because the four inner and common heads are clearly acting, the dreams are said to the people, the killing is for profit, and the shaoyin is to change chaos and violence. I have heard of the ancients, who have been ruled by the world, who do not avoid their duties, who are in turmoil, and who are not in the midst of it. Today, Zhou De is in decline. Instead of being a man of my own body, it is better to avoid it and clean my deeds. "The second son traveled north, and went hungry under the first sun." Human feelings are heavy and light. If there is something heavy, it wants to be complete, and if it is light, it is important to nourish it. Bo Yi and Shu Qi, these two scholars, were both born to abandon their lives to establish their intentions, and the weight was determined first. "Lü Shi Chunqiu, Ji Dongji, Chenglian"[26]
In the past Zhou Zhixing, there were two people in the lone bamboo, known as Boyi and Shuqi. The two of them said to each other: "I have heard that there are people in the West, who seem to have a Way, and try to look at it." "As for Qiyang, king Wu heard about it and made Shu Dan see it. It is said: "If you add wealth to the second class, you will be in a column of officials." "Blood and burying them." The two looked at each other and laughed, "Hey, strange!" This is not what I call the Tao. In the past, the gods and farmers had the whole world, and when they respected and did not pray for joy, they were also loyal to the people and ruled without seeking anything. Music and politics are the government, and music and governance are the rule. Do not be self-sufficient in the evil of man, nor be humble in self-esteem, nor self-interest in the times of suffering. This week, seeing yin's chaos, he rebelled against the government, plotted against the people and went down, obstructed the army and defended the prestige, cut off the cattle and made allies to believe, Tang Xing said to the people, and killed to seek profit. It is to push chaos to be violent also. I have heard of the ancients, who do not avoid their duties when they are ruled by the world, and do not survive in the chaotic world. Today, Zhou De's decline, and its zhou to paint my body, it is better to avoid it, to clean my behavior. "The second son, as far as the Mountain of Shouyang, starved to death. If Bo Yi and Shu Qi are rich and noble, they will not be bad. High discipline, single-mindedness, and nothing in the world. The festival of the two men also. "Zhuangzi Jean King"[27]
The content of these two texts is the same, but there are key differences with Sima Qian's biography: that is, there is no story of Yiqi resisting the Wu King. Sima Qian's biography was regarded as orthodox after the Han Dynasty, but historians have always suspected that the "tapping the horse and advising" in the "Records of History" may have been infiltrated by the Taishi Gong.
From the perspective of story structure, the structure of the ancient hero myth will show a consistent law of cause and effect. If there are heroes who resist the abuse of government, but do not want to participate in the struggle, they can only be tortured and killed in the end. However, the content of the "History" is more complicated, when Yi Qi knocks on the horse, according to the logic of the story, those who resist the Tianzi's conquest will inevitably be killed, but Taigong saved Yi Qi, so that they can only use the grain to starve to protest. But the structure of Lü Shi Chunqiu and Zhuangzi is not so complicated, and the law of cause and effect conforms to the typical structure of the story: Yi Qi refuses to benefit from the war, hunger strikes Zhou Lu, and finally starves to death.
According to lüshi chunqiu and Zhuangzi, Yiqi protested that king Wu took advantage of the "secluded chaos" of the Yin Dynasty and began to use various improper means, "plotting and licensing goods", "promoting dreams to speak to the public, killing to gain profits", and "pushing chaos to change violence". Therefore, Yi Qi, whose personality is pure morality, does not want to "and Hu Zhou to tu my body", chooses "does not eat Qilu", "refuses to be a vassal of the King of Wu, and is not subject to the title of marquis", they think that "it is better to avoid it than to clean up my body." "It can be seen that the logic of the story is clear and consistent. The same is true of the Yiqi story mentioned in "Zhuangzi Zashu And Thief", and the inner part "The Great Grandmaster" and the outer part "The Thumb" and "Qiu Shui" have criticized the two men's life-damaging behavior, arguing that the glory after death is not as good as natural life, but the original meaning of the story should be close to that contained in "Let the King". [28]
"Pipe and Score Making" said:
The reason why all soldiers fight first, the saints and sages, do not love the lord. Taoist knows how to do it, but does not love official positions. Trick and courage, not for love. Deaf and blind, not for the love of gold and wealth. Therefore, Boyi Shuqi, not on the day of death and then famous, his front is more cultivated. [29]
It can be seen that the focus is on "not to love the lord", "not to love the official position", "not to love the heavy Lu", "not to love the gold and wealth". Yi Qi did not attach importance to official Lu and jin cai, and preferred to starve to death rather than violate ethics. "Warring States Policy Yan Yi": Su Qinyue: "Incorruptible as Boyi, not taking the Su district, polluting the righteousness of the king of Wu without subjection, resigning the king of lonely bamboo, starving and dying on the mountain of Shouyang." The emphasis is not on resisting logging, but on the ethic of "incorruptibility." The Warring States Policy Qin III also said: "There will be the honesty of Boyi." The meaning of "Warring States Policy And Han San" is also the same. [30]
Han Feizi did not praise Yi Qi, but his understanding of Yi Qi was the same as that of other pre-Qin documents, "Rape and Robbery of The Courtiers": "In ancient times, there were Boyi and Shuqi, and the King of Wu let the world suffer and suffer, and the two starved to death in the tomb of Shouyang; if this subject is not afraid of heavy punishment, it is not conducive to heavy rewards, and it cannot be punished and forbidden, and it is not allowed to reward the envoys." This is said to be a useless minister. The "Name of Merit" also says: "The saints Deruo Yao and Shun, who do ruoboyi, and the position is not contained in the world, then the merit is not established, and the name is not fulfilled." We can find that Han Feizi did not think that Yiqi was a hero who resisted the logging, but rather a person who denied the juelu who was out of touch with the norm and criticized the practice of "plotting and licensing". Therefore, the "Employing People" section has a saying: "If rewards and punishments are clear, they will be yi, and thieves will not be chaotic." Therefore, simply stopping the fighting was not enough to satisfy Bo Yi's hopes, and what they were seeking was that all feudalisms could have clear and reasonable laws. Han Feizi's "Lonely Anger", "Safety", "Shou Dao", "Wai Chu Says Lower Left", and "Say Doubt" also have the same interpretation of Yi Qi. [31]
If you return to the Analects, you can find that Confucius's focus is not to praise Yiqi for resisting the logging and not obeying the Mandate of Heaven. In the time of Confucius Meng, I am afraid that there is no story of two people holding the horse and talking to each other. The reason Why Confucius praised Yi qi was because they did not seek gold and wealth or self-interest, so the Analects of Ji Shi said:
Qi Jinggong had a horse and a thousand donkeys, and on the day of death, the people were called unscrupulous. Bo Yi Shuqi was hungry under the first sun, and the people were now called it.
Comparing the prosperity of Qi Jinggong with the starvation of Yi Qi, it can be seen that the reason why Confucius praised Yi Qi is not the same as the story of the "Records of History", and it has nothing to do with obeying the Mandate of Heaven or not.
Judging from the meaning of the pre-Qin story, Yi Qi may have different interpretations of Xi Boshan's old-age words. In the structure of Sima Qian's story, the phrase "Xi Boshan's old-age care" is understood to mean that Xibo has filial piety, but "Mencius", which explains that at that time, "good old-age care" did not refer to the filial piety of the saints, but to promote the perfect development of social life with ideal economic planning.
Mencius said: "Boyi Peiyun, living on the shore of the North Sea, Wenwen Wang Zuoxing, said: 'Return to the earth!' I have heard of the Elderly of Sibershan. 'Tai Gong Pu Yi, living on the coast of the East China Sea, Wen Wen Wang Zuoxing, said: 'Return to you!' I have heard of the Elderly of Sibershan. 'If there is a good old-age pension in the world, then the benevolent people think that they have returned to themselves. A house of five acres, under the tree wall with mulberry, and a silkworm, is old enough to dress. Five hens, two mothers, no loss of time, the old man is enough to lose no meat. A hundred acres of land, ploughed by a puppet, and a family of eight is enough to be hungry. The so-called Siberian elderly man rules his fields, teaches the trees and animals, guides his wife, and raises him to old age. Fifty is not warm, seventy is not full of meat. Not warm or full, it is called frozen food. The people of King Wen, the old man without frost, this is also called. ”[33]
According to Mencius, the term "pension" refers to the arrangement of an effective agricultural and animal husbandry system to promote the development of the domestic economy, the people's lives are rich, and men and women are industrious. Therefore, "pension" actually has the basic conditions of its economy, which means that the economy in the Xibo territory is prosperous and the people are rich.
Observe the social scene at the time of the Shang Zhou, the economy near the capital of Yin Shang is not good, and the politics are tyrannical. According to the geographical location of Yindu, it is suitable for the merger of the northeastern and central plains states with military force, but the agricultural and pastoral conditions are relatively insufficient. During the Yin Shang period, there were many swamps in the Hebei Plain, and the value of land agriculture and animal husbandry was not high. [34] When the regime weakens, the economic capacity of the central government decreases. Both the heirlooms and oracle bones show that the Yin Shang regime became more and more arrogant, and in the late period, the Yin King began to call himself emperor", emphasizing the direct relationship with the Heavenly Emperor. Yi Qi's story also points out that Yin Yi basically used tyranny to deal with the resistance of the nobles and ordinary people of the vassal state, and so on. In the western feudal territory, not only is the economy developed and the life is surplus, but it is also located in the southwest Bashu and the northwest grasslands and the central plains. If it is not invaded by the northwest grassland ethnic groups, Zhou Yuanshi has excellent development conditions. At the time of Yin, the Western Frontier was economically superior, so that people from all over the world came to submit. [35]
Bo Yi and Shu Qi abused the government because of Yin Yi and "purged" to come to Zhou. However, after coming here, I found that although the West was rich in economy, it did not aim at "old-age care", but instead bribed the princes and attempted a coup d'état (as described by Lü). The two thought that the west was relatively stable, but in fact, they were "planning and licensing" and "killing for profit", and they could only starve to death as far as shouyang after disappointment.
From the perspective of King Wu, Sima Qian's story is also not historically true. After "Boyi and Shuqi tapped on horses and advised", "left and right wanted to fight", and finally avoided being killed because of the help of Taigong. Such a description can only be made up after the victor, provided that the left and right know that Ji Fa has defeated Yin Shang and become the son of heaven, so he dares to kill the sons of the princes who disobey him. However, Yi Qi's "tapping the horse" was the result of Ji Fa's failure to overcome Yin and the unknown victory or defeat. If you have not yet become a victor, if you kill the Lone Bamboo Gentleman, you will not establish a new enemy and arouse the hostility of the Lone Bamboo Country. If you think about the background of historical facts and gain the support of the isolated bamboo country located in the northeast, it will be of great help to Ji Fa's Goal of Ke Yin. However, Yi Qi was reluctant to assist Ji Fa and refused his fenglu. They did not support the coup d'état and hoped to rehabilitate it. Under the circumstances at that time, the Lone Bamboo State may not have participated in the struggle between Zhou Yin at all, but if the Lone Bamboo Emperor was killed in Zhou, Lone Bamboo might help Yin resist Zhou, so that the purpose of King Ke Yin of Wu could not be realized. Therefore, if Ji Fa and the people around him did not want the army to fail, they must not kill Yi Qi. None of the records of the pre-Qin Yiqi story mention "left and right desire to fight", which should be the content of the Han people, and there is no historical basis.
<h1 class= "pgc-h-arrow-right" > the socio-historical context of Yiqi's story</h1>
Xu Shidong of the Qing Dynasty believed that the concepts of "Yimin" and "Letting the State" of Yiqi's story represented the ideals of the Spring and Autumn Period and the Warring States Period. Mr. Xu's opinion is quite accurate, during the Warring States period, people faced constant national wars and domestic coups, etc., so Boyi and Shuqi's concessions to the country were indisputable, maintain loyalty, but refused to participate in immoral things to avoid the benefits of immorality, which can indeed reflect the ideals of the Warring States literati. However, this story is not about the characters of the Warring States period. Of course, we can take this as a complete fabrication of posterity, and we do not believe that there were two saints at the end of Yin who refused to benefit from the clan civil war and went on a hunger strike against Zhou Lu. However, the author believes that the story of Yiqi is not created by people in the Warring States period, but from the legends of the early years recorded by the people of the Warring States period from their own standpoint. In the last years of The Yin Shang dynasty in which Yi Qi lived, his background in all aspects was different from that of the Warring States.
During the Warring States period, although the princes, dukes, and uncles of various countries would have blood relations and even have the same distant ancestors, most of them regarded themselves as independent clans; nevertheless, the literati were free to choose the monarch and go to other countries to study, seek employment, and so on. That is to say, the concept of clan genus during the Warring States period was no longer very strict. During the Yin Shang period, there was not such a narrow concept of a single clan, and the concept of clan genus was wider, but at the same time, the concept of own clan and foreign race was not as clear as that of the Spring and Autumn Warring States. The Yin Shang Kingdom itself was not composed of a single ethnic group, so it was not appropriate to use the concepts of "clan" and "clan" in the later period to look at the Yin Shang aristocracy, but it could be described by the concept of "domestic ethnic group". [37] However, during the Shang Dynasty, domestic ethnic groups were hostile to foreign nationalities. In the social concepts and political principles of that time, the concept of "alien" was absolutely negative, "foreign country" and "foreign race" were the concepts of enemy countries and enemy tribes, and the ancestors of foreign races did not belong to the "ancestors", but belonged to the category of "ghosts". The word "ghost" is written from the "human" department or the "female" department, indicating that the image of the ghost comes from the image of the person, but the meaning of "person" is no longer "my person", but "others". [38] Various sacrifices were held before the dispatch of the troops to pray for the success of the war and the protection of the motherland, including the sacrifice of exorcism and evil spirits against the foreign "Di Ghosts", as well as the ghostly removal of the dead of the war in the other country. In the Oracle, the words "" (異) and "" (ghost) are both structured from "man" and ghost heads, which just emphasizes the hostility of "alien". In traditional society, the "alien" who is different from our side is a hostile monster, while the foreign ancestors who are different from our clan are terrible "ghosts", and the mysterious meaning of the oracle "ghost" originates from this concept, and the similarity of the words "ghost" and "alien" also originates from this.
If The relatives of King Yin came to serve in the foreign fang country, it should be a very serious crime of violating the clan in the concept of the time. If Zhou belonged to a foreign country, then Yi Qi fled to a foreign nationality, how could it be regarded by traditional scholars as an example of a very high moral concept? How can those who turn their backs on their clans use "filial piety" to slander the rulers? Of course, what we know is only a story of the Warring States period, and it cannot be absolutely proved that the two are actual historical people according to this, but if in the understanding of the pre-Qin people, the Zhou people are foreign races, the story of Yiqi cannot be formed, and the morality of the two cannot be expounded from the perspective of filial piety. The conditions for Yiqi's "return to Zhou" can only be established if Xi bo is not a foreign race, and its story can only be formed in the same context.
Although Yin Shang included many small states, it was still a state, rather than a separate structure of states during the Warring States period. The vassal states within the territory of the Yin Merchants belonged to the "feudal kingdom", and the feudal monarchs and the central royal family were related by blood, either originally relatives or intended to become relatives after the merger. Small and medium-sized states outside the territory of Yin Shang belonged to the "Fang State", that is, the foreign state seen in the oracle bone, which was the main target of war. If a foreign state is merged, it is assimilated by a variety of means, such as marriage, so that it is no longer a foreign race. In the history of Yin Shang, dependent states can also be independent again, but the economic intimacy and cultural unity of the dependent states that have been the same country as the Yin Shang generations and the central government are still quite obvious. The early Western Zhou Dynasty state inherited this system in its entirety and further expressed the trend of cultural unification.
In the author's humble opinion, Zhou Keyin's success is based on the independent activities of many Yin merchant countries. However, the nobles and residents of these vassal states were not "foreign", and their monarchs and Yin Shang royal families had some kind of kinship and ancestral relationship.
Archaeological excavations in recent decades have provided the most reliable oracle bones of the Zhou Wang family, and the oracle bones excavated in the Zhou Yuan show that the Zhou Jun in the Wen Dynasty was closely related to the Yin Wang family, and there are records of King Wen sacrificing the ancestors of the Yin Family. At the end of Yin, the Zhou feudal state still belonged to Yin Shang. In the original oracle bones of the Zhou Dynasty, "Zhou Fangbo" was used as the object of worship, but this is probably only the patron saint of the local nobles, and does not represent the independent Fang state of Zhou (this article is examined later). Mr. Chen Quanfang studied the Oracle of Zhou Yuan, saying: "Wang Jichang is the feudal uncle of Yin Shang in the West"[39], and the data show that Zhou Yuan is the territory of the Yin Shang Kingdom, and Ji Chang is the fengbo of The Yin Shang, who belongs to the upper nobility of the Yin Shang and has a close relationship with the royal family. The following focuses on the analysis of this historical material and compares it with other historical materials to further explore the relationship between the Yin Zhou royal family.
Bibliography.
【Description】 This article is excerpted from Guo Jingyun: Xia Shang Zhou: From Myth to Historical Fact (Shanghai Ancient Books Publishing House, 2013), pp. 363-373. Welcome to reprint personally, please contact this public number when reprinting by the institution. Please indicate the author and source of the reprint or quotation, and if there is any discrepancy, please refer to the original book.
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