ShangjiaWei fulfilled his father's unfulfilled wish, occupied the Youyi tribe, and continued to develop south from here until Tang established the Shang Dynasty. The remaining part continued to remain in the northern part of Baoding, and the Zhenjiang camp - Tazhao, the northern part of Yishui and the area of Qilizhuang became the indigenous ancient Yan state.
The Yan tribes that began under the leadership of Shangjia Wei began to march south along the east side of the Taihang Mountain. In the process of migration, the Yan culture was spread all the way, and through the ear of the shamans, the birth, migration, and development of the clan (that is, the history of the occurrence and growth of the patrilineal clan society) were spread in the way of storytelling and sacrifice. This legend has been passed down for hundreds of years, until the formation of systematic writing and standardized sacrifice rituals, as well as the perfection of bronze casting technology, began to appear on oracle bones and bronzes, and some are also recorded on bamboo jane. There are many legends before and after Lü Buwei and before and after Sima Qian, and they recorded them, so that we can still glimpse the life at that time through the color of myths and legends today. In particular, the discoveries of oracle bones and the Bamboo Book Chronicle have enabled us to combine cultural relics and documents to gradually restore the truth. Time and time again, people like us with historical fetishes have been pleasantly surprised.
ShangjiaWei led some people to migrate, and those who remained still had to live. I believe that at this time, the alliance between the Yi tribe Hebo tribe and the Yan tribe is running again, the three tribes have three kinds of totems, and the three kinds of sacrifices are also being carried out, influencing each other, you have me, I have you, constantly reflected in the production of pottery, and gradually tend to be unified. This process also occurs in migratory populations. At that time, the migration was not what we are now, with fixed goals and joint operation methods designed in advance, but tentatively walking, constantly giving up, and constantly opening up the march. When encountering a place with abundant water and grass, it is not uncommon to live for a few years and decades and decades for hundreds of years. This leaves us with "ruins" today. The garbage they throw away is called "ash pit" by our archaeologists today, and it is like a treasure hunting analysis and research. Look for clues about the culture, life and production at that time. Sometimes, the tribes that had met at that time, friendly together, exchanged technology with each other, and the two cultures collided, and two or even multiple pottery was produced. It makes us think infinitely today. Such sites, ash pits, including tombs, on the road from the Juma River to the Zhanghe and Anyang, which is what is now known as the eastern foothills of the Taihang Mountains, have been found hundreds of places, and are related to the early Yan culture called "Baobei culture" - the remains of the ruins north of Baoding. Zhenjiangying - Tazhao site Baibaobei culture occupies a very important position.
As a result, the scope of the large-scale ancient Yan culture was basically determined, that is, the northern part of Baoding.
Within this scope, regarding the land of the ancient Yan kingdom, the Huainan Zi Fallen Shape Training says: "There is a lou in the north of the Zhou. He also said, "In the northwest, there is no mountain, and there is a gate of the capital." "Because this kind of record comes from the Central Plains, it can be seen that the Buzhou Mountains are in the north, and they are adjacent to Youdu, just like the gate of Youdu. The Classic of Mountains and Seas simultaneously records the Taihang Mountains, the Buzhou Mountains and the Water of The Cold Water (Guyi Shui), indicating that the three are not far apart, and it is only known that the Guyi Water originated on the east side of the Taihang Mountain, and the east side of the Taihang Mountain is precisely the Dafang Mountain. The northernmost youdu on the east side of Dafang Mountain has been referring to the small plain of Beijing since ancient times, and the "Buzhou Mountain" mentioned here is likely to be the mountains along the Shidu and Yesanpo of the Juma River, and even including Dafang Mountain, which is the remnant of today's Taihang Mountain. The mountains here are now looking "not weekly", geographical changes are generally calculated at least 100,000 years, what we call the ancient Yan culture, the earliest is about 4,000 years, the mountain shape should not change much. After crossing the Buzhou Mountain, that is, crossing the Juma River, entering the Gate of Youdu, you enter the boundary of Beijing.
The narrative of history should have stopped there. But then many things came out that were worth remembering.
Why did Wang Hai and Shangjia Wei want to ally and migrate? And the relocation is not just a small number of nomadic cars and horses, replaced by a piece of grassland. Almost a tribe of thousands of people are migrating. Because at that time, half agriculture and half pastoralism, it was already the seventh generation that passed down to Wang Hai, the resources around Zhenjiang Camp had been almost consumed, the primitive culture and religion of agricultural handicraft industry had developed by leaps and bounds, and the development and migration of tribes to the outside world was inevitable. Two more important things are the appropriation of arable land and the search for copper ore, without which neither agriculture nor handicrafts could develop.
Is it like the later tribes, when they migrated, only young and middle-aged people with combat effectiveness took them away- when Xianbei moved out of the Daxing'anLing Mountains, he only took the young adults away, and walked for a period of time to find a place to graze, leaving behind a group of old, weak, sick and disabled. In the author's opinion, it should be like this, for the sake of the development space of the nation, and the ideal form of awareness, the use of this means is the best choice.
This kind of migration and migration took about 7 generations to complete, and only after the destruction of the Xia Dynasty was established. Sima Qian's History. The series of fourteen ancestors of the Pre-Shang Period recorded in the Yin Benji is as follows:
Qi, Zhaoming, Xiangtu (土), Changruo, Cao Yuan, Meditation (Ji), Zhen (Wang Hai), Wei (Shangjia), Baoding, Baoyi, Baocheng, Zhongnon (示壬), Main Decay (示癸) and Tianyi (Chengtang)
Here, "Zhen" (Wang Hai) is the last person named after the Dizhi, and Wei (Shangjia) is the first person named after Tiangan. From this name, it can be seen that Shangjia Wei was the leader of the first Guyan Land to leave the Xuan Bird to lay eggs.
The ruins of the area experienced by the "Eight Migrations" of the First Shang are archaeologically known as the "Lower Seven Walls Culture" and this culture of cross-cultural intersection, and the Baobei region belongs to one of them. After passing through Baoding to the south, the scope of migration is not out of the southern Hebei and northern Henan regions, and these coincide with the distribution range of the Lower Qiyuan culture, that is, the distribution range of the Lower Qiyuan culture of the Zhanghe type.
This was followed by Shang Tang's conquest and migration, the founding of the country.
The Poem Shang Song Long Hair says that "Wei Gu is cut down, Kun Wu Xia Jie". The Mencius Teng Wen Gongxia says that Cheng Tang was "invincible to the world on the eleventh march", but "Wei-Gu-Kunwu-Xia Jie" roughly outlined chengtang's strategic route from Bodi. The alliance between Chengtang and Dongyi and the strategy of "Wei-Gu-Kunwu-Xia Jie" coincide with the development of the Lower Qiyuan culture to eastern Henan and the emergence of the Nanguan Outer Lower Layer type in the Zhengzhou area that contains both yueshi culture and lower Qiyuan culture.
It was also around this time that the Yan tribe abandoned the Yan totem and called itself "Shang". The Yan that appears in the oracle bones and legends mainly refers to the Zhenjiang Ying Pagoda photo and similar Baobei culture after Shangjiawei left, and the central store should be Beiyishui, JumaHe and even Yandu. Although the site of Yandu is only from the early Western Zhou Dynasty, when excavating, it can be seen that there is a clear superposition of earlier city sites (buildings).
Yan culture after the establishment of the Shang Dynasty
When the Shang Dynasty was established, this tribe of ancient Yan land, marked by the Totem of Yan, rose to become a "state", or "chiefdom", and became an important ally of the Shang.
When the oracle bone was able to be used, the ethnic chiefdom of the indigenous people with the "swallow" as the totem began to appear in the oracle bone records.
This scope includes, from the North Yishui - from the Ma River is the boundary between the lower culture of Xiajiadian and the upper culture of Zhangjiayuan and the early Shang-Shang culture. During the early Shang Dynasty, a branch of the early Shang culture once pushed north to the Huliu River Valley, but soon retreated to the vicinity of the Ma River, forming the upper culture of Zhangjiayuan, which was represented by the middle-class culture of Zhenjiangying.
In the late Shang period, the upper culture of Zhangjiayuan expanded to the south, and this area is basically still the area where its late Shang culture is staggered, but it can be seen that the obvious progress in culture, its bronze casting technology and the Central Plains culture, although it is backward, but also has its own characteristics.
Probably in the middle of the Shang Dynasty brother and brother, the local indigenous Yan culture produced a figure, and he served as a "zhenren" in the Shang Dynasty under the name of his own clan, "Yan". At that time, Zhenren was an important member who participated in the Shang Dynasty royal family and even decided on the affairs of the Shang Dynasty royal family. "Yan" represented his settlement or the upper echelons of the Shang Dynasty entered by the chieftain, and as his power grew in the middle of the dynasty, he finally got the insignia of the "Ya" character.
Predecessors have always regarded this "Ya" as a very high military position of the Shang Dynasty, and there is no actual evidence. The author believes that this "Ya" word should be read as "land", "rule", and even "emperor", and the correct reading should be "that piece of land". (Details below)
China's famous paleographer Yu Shengwu's explanation of "Yayan" (Social Science Front, 1983, 1) believes that there is no doubt about the word "Ya", but believes that "Yan" is the shape of a human mouth, and many people agree with this view. Only Wu Dacheng interprets it as "Yan" (replaced by *below). Ke Changji interpreted it as "Ya Doubt", believing that Ya was the title of an ancient prince, and agreed with Tang Lan.com. However, there is no explanation of why it is "suspicious". The Japanese Takada Tadashi interprets it as "擬", which is just a continuation of the interpretation of "doubt". Yu Shengwu questioned: Without a hand, how can it be "squeezed"? At that time (1983), Yu Shengwu believed that only Wu Dacheng interpreted it as "Yan", but in fact, the famous collector and paleographer Liu Tizhi also interpreted it as "Yan". The systematic demonstration of the original meaning of "*" as "Yan" is Ge Yinghui, a professor at Peking University. He believes that there is a native "Yan State" in the Beijing area or in Fangshan, and there is a totem relationship with the Shang Dynasty and later Qin. Later, the Shang of the Zhou Dynasty and the Duke of Zhou Zhao "sealed Yan" and gradually replaced "Yan" with "Yan", and only after the unification of Qin was that the name of "Yan Kingdom" was restored. Makes sense. Wang Deheng, one of the authors, also held this view in his 1982 book "The Historical Origin of Naming in Yanshan District, Beijing" (published in "Knowledge of Geographical Names"). At least more than 60 pieces of surviving bronze and bronze artifacts excavated from the Liulihe Western Zhou ruins and other sites have confirmed this. The excavation of Zhenjiangying can prove that before the founding of the Shang Tang Dynasty and before the later Zhou Zhao Gongfeng Yan, the area of Fangshan, Laishui, and Yixian did have a "settlement" with a long history, with "Yan" as a totem, which became powerful in the late Shang Dynasty. As a result, a virtuous person "Yan" appeared in the Shang Dynasty court and participated in the government affairs. That is, from this time on, the "swallow" character of the totem began to have "ya", "ya" or as a frame, or on the top of the swallow's head, and later in the inside of the ya or up and down left and right content more and more. Mr. Yu Shengwu finally determined that "Yayan" or "Yanya" was the name of a tribe. Of course, he trained "Yan" as "suspicious". Mr. Ge Yinghui, after detailed argumentation, believes that "yan" and "doubt" are the same word. Yu Shengwu also thinks that "Swallow" and "Doubt" are homophonous in pronunciation. Moreover, the left half of "doubt" is the word "swallow".
As for how to interpret "Ya", the paleography is different. The author has searched for information in many ways and believes that people who study ancient astronomy have explained it quite reasonably. They believe that the many octagonal artifact patterns unearthed in the Neolithic age are people's understanding of geographical orientation at that time. The capitalized "Ya" is the literalization of the octagon. At the same time, there is also the meaning of setting off the intermediate content, and the meaning of being secondary to oneself. Therefore, "Asia" is "east, south, west, north" and "east", "south", "west", "north" eight directions, called "eight directions". This understanding of the orientation is formed in correspondence with the stars that can be seen in the sky. "The eight squares are coordinates of the orientation of four straight lines, two of which are called two ropes and the other two of which are called 'four dimensions'. The two ropes intersect, forming the east, west, south and north quadriparties, and the four dimensions intersect and overlap on the two ropes, constituting the northeast, northwest, southeast and southwest. Due to the influence of the Gaitian theory, the second rope and the fourth dimension are imagined to be the four ropes that fix the heavenly dome. The five bits are based on the four squares and produce the concept of plane, or the flattening of the four squares, when the two rectangles intersect to form the five palaces, the flattening of the intersection of the two ropes forms the middle palace, and the sub-glyph of the Shang Dynasty is the complete embodiment of this concept. (See Feng Shi's "Star and Han Liu Nian - Chinese Astronomical Archaeology Record", Sichuan Education Publishing House.) In addition, Alan: "Ya" Shape and Yin Man's Cosmology also argues that the origin of the word "Ya" is derived from the concept of orientation generated by astronomical observations.
So, what exactly does this sub-word read, the author thinks, is to read "earth", or "earth". This "land" and "establishment" are interconnected, indicating the transformation process from a clan relationship group formed by a blood family alliance to a regional relationship group. The emergence of the totem itself is the product of the formation of settlements and chiefdoms dominated by regional relations, marking that the blood group has begun to have alliances, shared benefits, and jointly dealt with hostile forces. One of the most important is the practice of extra-tribal marriage, which strengthens alliances through marital relations. The second is to read "times", the order of order, second only to the position of the center. In the late Shang Dynasty, many bronze sub-character labels referred to the tribes of the alliance, or the subordinate chiefs.
So, how should the later popular "偃" be pronounced and how to explain it? The author believes that this "偃" character, from the oracle bone to the golden text, is from "day", from "female", the original meaning of "banquet", this "banquet" at that time, is common with "rice". At the same time, "偃" is also passed through "An". That is, there is food to eat, there is a house to live in, for "Ann". Zhou Zhaogong went north and was given the title of "偃", and the "偃" character at that time was only "day", "female" plus an "L", which means that the Zhao Gong was allowed to seal Yan (偃), in order to keep the northern Zhou Dynasty's Jiangshan (Zhou Wu Wang called "Northern Soil") safe. Therefore, the author believes that the initial "偃" should be read as "An". An is open mouth call, Yan is closed mouth call, upper chamber sound, the two words do not have a sound to turn, so "偃" should always be read An, but Sima and Ban shi until the later "primary school" are trained as Yan, all wrong. The problem occurs when "swallow" and "偃" are mixed. After Qin Shi Huang unified the Six Kingdoms, it was very reasonable to change "Yan" back to "Yan". Presumably it was Lis's idea.
The indigenous culture of Baobei passed through the primitive blood group before summoning gong fengyan, and later formed a region-based settlement, and around this time, in order to indicate the relationship between the settlement alliance, a totem symbol appeared. This settlement totem of Fangshan and the Shang Dynasty are allied, so they all use "Xuan Bird" (swallow) as a totem, and also marry women to the Shang King, and the oracle bone has many records of "female Swallow". The most famous of these is the "Genbird Woman" pot contained in the "Three Generations of Jijin Wencun". This pot is a dowry made by the women of Yandi to marry the King of Shang, which is a dowry. The image of the bird is vividly depicted on it, and the "Yayan" is also marked on the left and right ears of the pot.
The tribes led by "Tang" became strong, occupied the Central Plains, and established a large-scale theocratic slave state. However, the settlements and clan groups in many places were not established by it, such as the settlements in this area dominated by Fangshan in the west of Beijing, which only maintained a relationship with the Shang Dynasty. When the indigenous "Yan" developed from settlements to "chiefdoms" in this historical change, it became a force that could not be ignored after having an alliance leader, and their relationship with the Shang Dynasty changed and became a state recognized by the Shang Dynasty. When "Yan" entered the imperial court as a virgin in her own clan name, and the woman of the Yan kingdom became the wife of the Shang King, she received the title of "Ya". From then on, "Yan" and "Ya" began to combine.
The nature of the Shang Dynasty
One thing to be clear is that the Shang Dynasty was not a patriarchal slave state like the Zhou Dynasty that we later became familiar with, but more like a tribal confederation with a powerful army in the hands of the imperial court. Within the Shang Dynasty, the throne was to be replaced every two generations, that is, two royal clans took turns to hold the power of the dynasty. Therefore, the Shang King did not have the distinction between a concubine (正宫娘, princess) and a concubine, and all the Shang king wives were equal. They were representatives of the chief states to which they belonged, and they even controlled the armies, such as the famous "Women's Good", not only had their own fiefdoms and armies, but sometimes when they went out to fight, the armies of other states were also under her command.
With the strength of Yan, the "Thistle" in the Beijing area also belonged to the Yan group, using the same emblem, so it marked the continuous excavation of the "Jihou Yayan" bronze ware, and later, another indigenous group "Guzhu" also joined in. Therefore, under the logo of "Yayan", "Lone Bamboo" appeared again. On this side of the land in Beijing, three emirate alliance groups with Yan as the main body were formed. This is the relationship between "Ya" and thistle and lone bamboo, and it is also the distribution of the population and tribes at that time. However, the center of the activities of the indigenous "Yan" people should be Fangshan from Shidu to Liulihe, which extends to the current Doudian Liangxiang.
Later, this "Yan" force in the Shang Dynasty court developed rapidly, and the Yan people he represented had a hundred people working as officials or workers in the imperial court, and they were closely related to the last emperor of the Shang Dynasty. Therefore, when King Wu of Zhou led a large army to attack the Shang capital, there was a massacre against the "Yayan" bureaucracy. Yi Zhou Shu. The "Prisoner of the World" records that "when the Fifth Day of the Yue Dynasty came, and then received the Shang, then the Xian Liu Shang Wang, the Yan Yachen Hundred,...... King Wu was deposed by the Hundred Evil Ministers of Yanya. Yu Province's examination can be read as follows: "The hundred yan ya ministers of The Yan Ya ministers have been punished." The previous article only said that 'one hundred people who held Yan Yachen' referred to the arrest, and the "Sayings" trained as a 'criminal catcher', which is evidence. The Book of Yi Zhou precedes arrest and then legalizes, and the text and meaning are the same. Therefore, Mr. Yu Shengwu deduced, "Yanya is the name of the clan, because the hundreds of yanya subjects are all loyal ministers of Shangsu, so they are arrested first and then punished." ”
It should be said that when these hundred people refused to surrender and were later "brought to justice" by King Wu of Zhou, it was several dazzling flashes of indigenous culture and left a long and enduring memory.
Although the "female Yan" and "Yan Zhen" and a hundred craftsmen sent by Yandi to the suzerainty were killed, the Yan culture of Tu did not end. She is still strong in Yandi, and her spiritual connotation has always flowed in her blood, flourishing in the Spring and Autumn Warring States period, and even continuing to this day. It has become not only a cultural issue, but also an important social issue.
Exactly how she changes is another question worth exploring. Moreover, we see that the indigenous culture of Yandi and many later cultures have merged, developed, and grown up, and that little swallow has soared even more!
Author: Wang Deheng, archaeologist, researcher of the Research Center for Science Communication, Chinese Academy of Sciences, member of Beijing Writers Association.