Author: Jiang Junwei
summary
The relevant issues involved in He Zun's "House China" have yet to be clarified. First of all, combined with the new information and according to the characteristics of the four sides of the utensils, such as hollowed-out edges and full of ornaments, He Zun should belong to the Western Zhou Kang King's time instrument rather than becoming a king. Secondly, the "China" in the inscription has two contexts, as expressed by King Wu and understood by King Kang and He, and the latter is the core concept of "China" of He Zun. According to the analysis of the grammatical structure of "Zhaozi China" according to the Yin Xu Oracle bone and compared with the documents passed down, it can be determined that "China" refers to Wang's Juyi "WangYi", that is, Chengzhou in luoyang. The early Western Zhou Dynasty experienced changes in the names of "China", Xinyi, and Chengzhou, reflecting the dynamic development process of the concept of establishing a new center in the Zhou Dynasty into a specific Wangyi. And at that time, The King of Zongzhou was also regarded as "China". The discussion of "China" reflects the unshakable centrality of Wang Yi at that time, which helps to explore the original appearance of the political geography of Yin Zhou.
Keywords China; Wang Yi; Bu Ci; Zhou Kang Wang; He Zun
The term "China" is a basic and important concept in the study of Chinese history, and in recent years it has become a hot topic in academic research. However, when it comes to "China", the first question to be solved is when the word "China" appeared, and what is the original meaning? According to the available data, the word "China" first appeared on the inscription of the Western Zhou bronze "He Zun" (or "He Zun"), which refers to three main spatial extents:
1. Refers to the Luoyi at that time, that is, the later Chengzhou. Mr. Tang Lan, Ma Chengyuan and Mr. Li Xueqin took the lead in saying this. This statement is mainly to understand "China" as "center", and combined with the records of the Zhou Gong and ChengWangying Jianluoyi as Chengzhou.
Second, a broad regional concept. Mr. Wang Guanying judged the meaning of "China" in "Shang Shu Zi Cai" and "Poetry And Dang" to judge that the "China" and the He Zun inscription were the names of the Central Plains region of the Yin genus at the beginning of the Zhou Dynasty. Mr. Ho Chi-ho and Mr. Ho Chun-peng also have similar views. This is influenced by the fact that the document "China" can be interpreted as "Shangguo".
3. Means a specific location other than Luoyi. Mr. Wang Hui believed that a distinction should be made between king Xuandu of Wu and Jiandu of Chengwang, and said: "In the Book of Yizhou and Duyi, King Wu once negated the possibility of building a capital on the north bank of the Yishuiluo River with 'Juyi Wugu'. It was proposed that the location chosen by King He Zun zaiwu of Wu should be in Yang Zhai (about present-day Yu Prefecture, Henan).
The above discrepancies stem from the different use and interpretation of historical materials passed down through the generations. However, in terms of the value or homogeneity of historical materials, the excavated documents are obviously more convincing than the various documents recorded, but it is rare for scholars to apply them to the study of He Zun's "China". Therefore, it is necessary to re-sort out the meaning of He Zun's "China" and further explore related issues with the oracle bone gold as the center.
<h1 class="pgc-h-arrow-right" data-track="269" >, He Zun inscriptions and artifacts</h1>
The inscription of the zun with the word "China" appears in the Yin Zhou Jinwen Integration No. 6014. The full text is explained as follows:
Referring to the interpretation of Mr. Tang Lan and Mr. Ma Chengyuan, the inscription can be translated as:
Wang Chu moved his residence to Chengzhou and held a sacrifice to King Wu from the Heavenly Chamber. On the day of April, Wang Yu instructed the tongzong boy in the Jing Room, saying, "In the past, your ancestor Gongshi assisted King Wen, and King Wen was given this great order. When King Wu conquered Dayi Shang, he bowed to Yu Tian, saying, "I will live in China and govern the people from here." 'Woohoo! You little boy is ignorant, see that the Gong clan has merit to heaven, to achieve the mission, to sacrifice respectfully! "Wang's humble character is like heaven, and he has taught me, an insensitive person. After the king had completed all his trainings, He was rewarded with thirty friends to be used as precious sacrifice vessels. It was the fifth year of the king's sacrifice.
The content mainly contains four parts: first, Wang Moved to the house in Chengzhou and sacrificed to King Wu; second, He's ancestor Gongshi once assisted King Wen; third, King Wu said that he would live in China after Keshang; and fourth, Wang encouraged He to be like his ancestor Gongshi and reward him.
As for the age of He Zun, most scholars mostly believe that according to the sentence "Only the king first moved his residence in Chengzhou", he believes that the documents passed down from generation to generation record that the Duke of Zhou and the Chengwangying Luoyi were Chengzhou, and it was determined to be the period of Chengwang. However, whether the "initial relocation of the house" necessarily corresponds to ChengWangyingju Chengzhou is not determined, and Li Xueqin, Wang Entian and Tu Baikui all pointed out the contradiction of Chengwang's theory from the inscription or artifact form system, believing that He Zun should belong to the kangwang period. From the perspective of the shape of the instrument, He Zun is a large mouth barrel, divided into three segments, the abdomen is slightly drummed, and there are hollowed out edges on all four sides, extending from the bottom to the outside of the mouth edge, the gap between the edges is wide, and the whole body is covered with ornaments (see Table 1). The bronze statues that can be determined to be the king's period are Zun Zun, Shiqing Zun, Bao Zun, and Gong Zun, all of which inherit the style of yin shang large-mouth barrel-shaped zun, with a belly ornament and no hollow edges on all sides. There is no standard for bronze figures from the Kang Dynasty. The Zhaowang time vessel can be divided into two types: the first is basically the same as He Zun, such as the folding of the book and the small son shengzun, but the gap between the edges is narrower, and the latter has an elephant trunk-shaped hammer on both sides of the abdomen; the second continues the style of the king's period, such as QiZun and Shu zun, but the body is wider and the characteristics of the abdominal drum are more obvious.
In addition, among the batch of bronzes recovered in Shanxi, two are called Yizun and Yifang Yi, and the inscriptions are roughly the same, and the content is that the King of Zhou Wu rewarded Yibei. Among them, the righteous zun and the He zun form system are similar. Mr. Han Binghua believes that the parts of the two instruments bear the characteristics of the Chengwang and Zhaowang instruments, but only based on the "identification from the early" to designate Yizun and Fang Yi as the period of becoming kings. In fact, the Folding Fang Yi and Ling Fang Yi, which are closer to the Yifang Yi system, are all Zhaowang instruments, and the Yizun and Yifang Yi eras are the same as the Kang and Zhao dynasties.
Not only that, Mr. Cao Jinyan newly collected two bronze artifact shadows and inscriptions, called 毳尊 and 毳卣. The inscriptions are the same, and the content is extremely important:
Since the inscriptions of He Zun and Wang Wuqi, The Five Ancestors of the King, the April Prophecy, and the Worship Ceremony held in Chengzhou were completely consistent with the He Zun inscriptions, Mr. Cao Jinyan believed that the Erming referred to the same thing. It is reasonable, but it is debatable to set the age as the period of becoming a king without considering the shape of the utensils. First of all, the Statue of Zhao is basically the same as the Emperor Of Zhao, but the shape of the instrument is slightly thin and tall; the Shape of the Vessel is the same as the M20:7 Bronze Of FufengYuntang and the Album of The Book of Sorrows (5407), the whole is vertical abdomen-shaped, the cover button is circle foot-shaped, and the two ends of the beam are used as the head of the beast. In the same age as the artifacts of the same kind as The Emperor And the Emperor, Mr. Zhu Fenghan was designated as the King of Kang to the King of Zhao, and the album of the Book of Jing, according to the inscription, is not earlier than the nineteenth year of king Zhao. The combination of the basic tongming albums Jing Ji and Zun (Integration, 5989) is also the same as that of Zi Zun and Ji Ji. Obviously, in terms of the shape and combination of utensils, The Zun and The Emperor have more characteristics of the Kang and Zhao periods.
According to the above, the bronze statues of the Chengwang period basically continue to be derived from the Yin Shang Dakou Barrel Zun, and He Zun not only has a different shape, but also has no example of artifacts related to his kind before King Kang. Therefore, the existing archaeological data does not support the theory of the reign of He Zuncheng. Considering that He Zun's ribs and ornaments are not as delicate as those of the Book folding zun and the small son Shengzun, rather than remembering the same thing, the Yu Zun has more early thin and tall characteristics than the Qi Zun and the Dispatch Zun, and it is appropriate to set the he Zun era as the Kang King period. In addition, the inscriptions of He Zun and Yu Zun begin to call "Wang", which can only refer to the King of Shi, that is, the King of Kang, and the possibility of tracing the historical relics of the previous kings can also be ruled out.
Table 1 Comparative table of bronze figures in the Cheng, Kang and Zhao periods
<h1 class="pgc-h-arrow-right" data-track="107" >2</h1>
The word "China" is undoubtedly the most important concept in the He Zun inscription. The content of the inscription actually reflects "China" in both contexts. The first is that King Wu said that he wanted to "stay in China", but this passage is quoted by King Kang and recorded by the maker of the instrument, He. Therefore, what King Wu called "China" is not necessarily the same thing as what King Kang and He believe. Mr. Wang Hui believed that The Election of King Wu and King Jian of Cheng could not be confused. Coupled with the fact that the word "China" literally means "central region", the specific meaning of which depends on the context of the speaker, if King Kang's words have a political purpose (such as seeking legitimacy in Chengzhou), then the interpretations of "China" by the two sides may be different. At present, it is impossible to determine the specific location of the "China" mentioned by King Wu, but the ideas expressed by King Kang's commandment are actually the core concept of He Zun's "China" and are also the focus of this article.
From the inscription itself alone, it can be seen that "China" and "Chengzhou" have a certain correlation. Although He Zun mentioned that King Wu wanted to "house China", the documents passed down from generation to generation record that King Wu died two or three years after Keshang, so "House China" is only an unimplemented concept. If the inscription begins by mentioning that king Kang's reason for "moving his house to Chengzhou" was to deliberately associate with King Wu's "residence in China", then "China" may refer to Chengzhou. However, this inference is not only speculative, but also previous studies have been based on the records of the handed down documents. Therefore, it is necessary to use excavated documents to redefine the meaning of "China".
Exploring the grammatical structure of the words "House" and "Zi" of "Zhaozi China" is helpful to determine the spatial scope and specific meaning of "China". The Western Zhou Jinwen character for "宅" appears less frequently, mainly as a personal name ("Integration" 4201 Xiaochen Zhaigui) or abode ("厥宅邑卅五", "Integration" 4320 Yihou 簋簋), both of which are different from the usage of the He Zun inscription. The word "z" is common, that is, the denotation word "this", but the golden text is mostly used to refer to artifacts. Although Zhou Ming's help was limited, He Zun was of an early age, and the use of syntactic meanings should have influenced Yin Shang. Mr. Tu Baikui also believes: "Although He Zun and Chen Qingding are Zhou Qi,...... The use of language and writing is most evident from the influence of merchants. "The Yin Shang Oracle, that is, the words "house" and "zi", provide important information.
Let's look at the example of the collective name "House". Collected Works, 14206 Zheng: "[癸] Ugly Bu, Contention for Chastity: My House Ziyi, Great □ Bin, Di Ruo? March. Among them, the sentence "I Zhaiziyi" is almost the same as He Zun's "YuQi Zhaizi China" sentence, "I" and "Yu" are first-person, and the use of "Zhaiziyi" and "Zhaozi China" is no different. Fully illustrate that the oracle bone can be used to explore the grammatical structure of the Ho Zun inscription.
This is followed by the use of the words ッ and 聓 in oracle bones, respectively. The relevant content of the house word is as follows:
In addition, the words "house" and "zi" are also related to wang's juyi "Wangyi". For example, "Collection" 7859 is correct: "Huan Fu cha (works) Zi Yi (blame)? Bu asked whether the water would harm Ziyi. Since the only archaeological remains of the Yin Shang period close to Huanshui are the Anyang Yin Ruins, Dong Zuobin and Zhong Baisheng believe that the Ziyi in the Bu Ci refers to the Yin Ruins of the Shang King.
There are also records in the ancestral literature. Shang Shu Pan Geng Shang: "Both the house is in the ,...... Heaven and Eternal Destiny are destined in Zi Xinyi, the great cause of Shaofu's former kings, and the four sides of the Sui Dynasty. "Pan Gengzhong": "Is there any auspiciousness,...... I am extinct, without being left behind, and I am not easy to plant in Zixinyi. "Record the migration of Pan Geng to Yin." The so-called "Zixinyi" is "this new Wangyi". The sentence "Heaven and its eternal destiny is in Zixinyi" can be compared with the "Collection" 14210: "Emperor Falcon (Only) Its Winter (Final) Ziyi? Among them, the concept of "emperor" is similar to that of the Zhou Dynasty literature "heaven", "final" and "eternal life" are exactly the opposite, but both involve whether they can rule or live for a long time, and the words are almost the same. Therefore, the Zixinyi of the Shang Shu Pan Geng is synonymous with the Oracle Bone Wen Ziyi, both of which refer to the Wang Yi at that time.
In the documents that record the history of the Zhou people, the house and the zi also retain content related to Wang Yi. "Poetry, King Wen has a voice": "King Kaubwei, the house is Ho Kyo. Wei Gui Zhengzhi, Wu Wang Chengzhi. "The mansion is Ho Kyo" or "The house is ho kyo", which refers to the king of Zhou Wu who moved to Xinyi Ho Kyo. Shang Shu Duoshi: "Now I am the Great Yi Yu Ziluo, and give it to the four sides." "It is the content of building "Dayi" in Luoyi. "Dayi" is also another name for Shang Wangyi in the oracle bones, and Mr. Hu Houxuan believes that "Dayi is the Dayi merchant or Tianyi merchant who he resigned." ...... In the center of the country, where the capital of wang is located, it is also the land of present-day Anyang, Henan. ”
From the above, the words "house" and "Zi" are not only related to Wang Yi, but also mention the Shang King or the Zhou King. This is because for the king, the name of the yi is often the wang yi of the house. Although there are also examples of houses and zi that have nothing to do with Wang Yi in the literature, combined with the previous mention of "China" may be Chengzhou, and is a specific location, plus the words "house" and "Zi" in the literature also have a certain relationship with Wang Yi, it seems to point to the possibility that "China" refers to Wang Yi. Moreover, the "China" of the documents passed down from generation to generation has the meaning of Wang Yi, and the "Poetry of Minlao" says: "The people also work hard, and they can be well-off." Benefit this China, to appease the four sides. ...... The people also work hard, and they can rest a little. Hui this Kyoshi, to Sui Shikoku. "Comparison can know that "China" is equivalent to "Jingshi", so Mao's "Biography" Yun: "China, Jingshi also." Foursquare, Zhu Xia also. The "Biography of the Ram and the Ninth Year of Huan Gong" says: "Who is the Master of The Master? The abode of the Son of Heaven also. It is "China", that is, the residence of the king. This example of Wang Yi as opposed to the four sides can also be found in the Poem Yin Wu: "Shang Yi wing wing, the pole of the four sides." Mao's "Biography" Yun: "Shangyi, Jingshi also." Therefore, the understanding of He Zun "Chinese" as Wang Yi has the basis for oracle bones and documents passed down from generation to generation. "Zhaozi China" is also "living in this Wang Yi", which is the Chengzhou during the Zhou Kang Dynasty.
As for the location of Chengzhou, Jin Wen itself provided relevant information:
The above content "New Harvest" 1795 Jing Fangding mentions Wang Zaizong Zhou, ordered Shizhong and Jing Province Nanguo, returned in August of the following year, but conveyed a message to Chengzhou, it can be judged that Chengzhou should be in the area between Zongzhou and Nanguo; "Integration" 3950 Shu Gui is Shu in Chengzhou to follow Wang Zheng Chujing; "Integration" 5419 彔卣 mentions the internal invasion of Huaiyi, and Wang orders chengzhou shishi to defend the division; "Integration" 4323 敔記 southern Huaiyi internal invasion, of which the place names Shangluo and Yi may be located in the Iloilo River Basin area; "Integration" 4435 虢仲盨 gai is the content of Yu Zhong's conquest of Southern Huaiyi in Chengzhou and Wang Nan.
It can be seen that Chengzhou is located in the area between Zongzhou and Nanhuaiyi and Chujing. Zong Zhou should be in the area of present-day Xi'an, Shaanxi, but the excavation results are limited, and the specific location needs to be clarified. Nanhuaiyi and Chujing were located in the Huaishui Basin and in present-day Hubei respectively. Excluding the areas of Qi, Lu, Wei, and Zeng at the beginning of the Zhou Dynasty, the location of Chengzhou should be in the land of present-day Henan. Although the current archaeological excavations are also insufficient to indicate the specific location of Chengzhou, the archaeological results of Luoyang are relatively rich, and the Chengzhou can be tentatively scheduled in the area of present-day Luoyang, Henan.
Figure 2 Schematic diagram of the location of Chengzhou and Zongzhou
<h1 class="pgc-h-arrow-right" data-track="279" >3, "China" related issues</h1>
The above clarifies that He Zun "China" means Wang Yi, that is, Chengzhou in the Luoyang area. But the question of "China" is more than that. At least in terms of the formation process of "China", the relationship between Zongzhou and "China", and the original appearance and transformation of Yin Zhou's political and geographical structure, it must be described.
(1) From "China", Xinyi to Chengzhou
"China" has a process of transition from concept to entity. After King Wu of Zhou defeated The Shang emperor Di Xin in Makino, the political geography centered on the Shang collapsed. Judging from the fact that King Wu divided the old political core of Yin Shang to Wu Geng, the son of Emperor Xin, and made his younger brother Guan Shu and Uncle Cai and others assist in management, what he called "Zhaozi China" was not to establish a new Wang Yi in the old land of Yin Shang, but to deliberately establish a new political center. However, King Wu was soon killed, and his son Chengwang took the throne, and was regent by King Wu's brother Duke Zhou. Guan and Cai, the brothers of the Duke of Zhou, resented this and joined forces with Wu Geng to raise troops, forming a situation in which the Zhou Chamber split and the Shang Room rekindled. In the end, Wu Geng and others failed. The Zhou royal family then further controlled the old forces of Yin Shang, and in addition to relocating Yin Min, the original political core area was transferred to King Wu's brother Kang Hou. In addition, Emperor Xin Shu's brother Wei Zi was sealed in the distant Song Dynasty to continue the Shang Dynasty. After the eastern region was roughly pacified, King Cheng and Duke Zhou began to build Luoyi.
The completed Luoyi was not originally called Chengzhou. The early Western Zhou Dynasty Jin wen had the term "Xinyi":
Gong violated the province from the east, only (in) Xinyi. "Integration" 2595 Chen Qingding
癸卯, the king came to establish Xinyi. "Integration" 2682 New Yi Ding
Ding Wei, Wang Cai (in) Xinyi. "Integration" 5985 Shi Qing Zun
Xinyi means newly built yi, and is the scope of activity of the king and the prince. Many chapters of the Book of Shang mention the construction of Luoyi after the chaos of King Cheng and Zhou Ping, which is also called Xinyi. After comparison, it can be seen that Jin Wen Xinyi should refer to Luoyi, that is, the later Chengzhou. However, it is not clear when this term will be used.
Xinyi was later called Zhou. Judging from the name, the Zhou royal family used the family name "Zhou" as the name of the king, which is the same as the Yin Shang royal family calling its residence "Shang". The name Chengzhou is to distinguish it from Zongzhou. From the naming pattern of the Shang and Zhou dynasties, it can be inferred that both Zhou and Zongzhou were equivalent to WangYi to the Zhou royal family.
Secondly, there are Zongmiao temples in Zongzhou and Chengzhou. "Integration" 4271 Tonggui: "Wang Cai (in) Zong Zhou, each in the Great Temple." "The Great Temple is the Jongmyo Temple. "Integration" 6016 夨令方尊: "Falcon (唯) October Month Ji Ji Wei, Ming Gong Dynasty as far as Chengzhou. ...... Jia Shen, Ming used livestock in the Jing Palace. Ace unitary, used for cattle in the Kang Palace. Although the nature of the JingGong and the Kang Palace is still debated, there is not much of a problem with the Zongmiao Temple, which is regarded as a Zhou Dynasty. The "Twenty-Eight Years of the Duke of Zhuang" also says: "Fanyi, there is the lord of the ancestral kings of the Zongmiao Temple. "Zong Zhou and Cheng Zhou, which own the Zong Temple, can be regarded as Wang Yi.
According to the records of the world, Zong Zhou was less controversial as the King of Zhou, and Cheng Zhou was recorded in the "Thirty-two Years of Zuo Chuan Zhaogong": "The Son of Heaven (King Jing of Zhou) said: '... The former kings joined the princes, and the city became Zhou, thinking that it was the eastern capital. And the Bamboo Book Chronicle: "Jiazi, Zhou Wen Gong Yu Cheng zhou, Sui Cheng Dong Du." Wang Rudongdu, the princes came to the dynasty. "Dongdu" refers to Wang Yicheng Zhou. Therefore, King Wu proposed the concept of "Zhaozi China", and King Cheng and Duke of Zhou built Luoyi as Xinyi, which was a transitional title, and at the latest, King Kang established the name of Chengzhou, laying the same status as Zong zhou.
(2) Zong Zhou and "China"
Since "China" means Wang Yi and can refer to Chengzhou, is it possible that Zong Zhou, who is also Wang Yi, is it also "China"? Due to the limited information, it can only be discussed from indirect records at present. The 260 㝬鐘 (宗周鐘) inscription of the "Integration" mentions that King Li of Zhou led an army to pacify the south, after which "the southern corpse (Yi) and the eastern corpse (夷) were all seen, and the twenty and six states were also seen." King Li therefore "made the Treasure Bell of the Zhou Dynasty" and prayed to the previous king to bless his descendants, so that he would "spend ten thousand years and protect the fourth or (kingdom)." The inscription reveals that King Li's ultimate purpose in making this instrument was to hope that he (the name of King Li of Zhou) and even his descendants would be able to protect the Four Kingdoms for a long time. Among them, the King of Zhou is equivalent to the "center" and the "four kingdoms". This kind of king-centered thinking is common in the literature. It is worth noting that the name "Zong zhou bao bell" indicates that the instrument maker King Zhou should be located in Zong Zhou, or that this instrument will be used in zong zhou's zong temple. Then it can be further inferred that the geographical space "Zong Zhou" where the artifacts existed should belong to the "center" with the King of Zhou. Zongzhou, as opposed to Shikoku, is equivalent to "China".
Fig. 3 "Integration" 260 㝬鐘 (Zong Zhou Zhong)
In addition, the Shang Shu Duo Duo also contains: "The king is from Xiang, as for Zong Zhou." Zhou Gongyue: "Wang Ruoyue: The Four Kingdoms of Yi'er, But Er yin Marquis Yinmin." Referring to King Cheng's return to Zong Zhou, the Duke of Zhou conveyed King Cheng's edicts to the Four Kingdoms. The geographical space where Zong Zhou, as the zhou king's order "four kingdoms", is located, can also be regarded as "China". If the above is correct, it means that for the Zhou royal family, Zongzhou and Chengzhou are both "Chinese".
This raises an interesting question: Will the existence of two "Chinas" in the Zhou royal family, Chengzhou and Zongzhou, cause confusion in the division of political regions? Although there is no direct answer to this question, it can be seen from the perspective of the Western Zhou military system. "Integration" 4238 Xiao Chen Gui mentions: "Bai (Bo) Mao Father (Yi) Yin Ba (Shi) Zheng Dong Corpse (Yi). And the 2833 Yu Ding inscription of the "Integration": "Wang Nai ordered Xi Liu (shi), Yin Ba (shi), yue:" (fluttering) To cut down the Marquis (驭) Fang, do not leave behind young people." "These are all the contents of leading the Western Sixth Division and the Yin Eighth Division to conquer." It is generally believed that the Western Sixth Division shouldered the defense of Zong Zhou, named after the Zhou royal family considering that its base was in the Western Territory of Yin Shang; the Eighth Division of Yin was responsible for defending Chengzhou, which was composed of Yin people or located in Yin Land. "Integration" 9728 chuo pot lid is also known as "Chengzhou Eighth Division", which is considered to be an alias of Yin Eighth Division. The ZongZhou army called "west" obviously relative to the region where Yin or Chengzhou were located. Therefore, although Zongzhou and Chengzhou are both "Chinese", they will be centered on Chengzhou when it is necessary to strictly divide the region.
(3) From "China" to see the original appearance of Yin Zhou's political geographical structure and its transformation
The word "China" undoubtedly has a special meaning for the Zhou royal family. And this idea is inherited from the yin merchants. For example, as mentioned earlier, the Zhou royal family named Wang Yi (王邑), which is derived from the fact that the Yin Shang royal family called its juyi shang. The "China" of Chengzhou and Zongzhou also comes from Yin Shang with Shang as the center, so Bu Ci also sees Shang as "Zhongshang". The heirloom literature also preserves many examples of Wang Yi as the center of the four directions. It illustrates the unshakable centrality of "China", that is, Wang Yi, during the Yin and Zhou Dynasties, and embodies the political geography structure opposite the four sides.
The emergence of this concept is necessarily related to the relatively loose ruling structure at that time. Mr. Shigeki Kayezuka believes that Yin Shang is a "city-state" (also translated as "city-state"), and the areas that the Shang king can directly rule are still dominated by Yin Ruins. Mr. Wang Yuzhe has the same view. Mr. Du Zhengsheng proposed that during the Western Zhou and Spring and Autumn Periods, a "state" ruled over the surrounding countryside and nominally governed some of the capitals and small cities, which constituted the "city-state" of ancient China, and the so-called "state" was only within the scope of the city. Mr. Zhao Shichao also said that the "country" of the Western Zhou state system is equivalent to "point", while "wild" is the "surface" outside the residence. It shows the consistency of the Yin Zhou royal family's rule mode of point control surface with the concept of political geography.
However, some scholars have written according to the records of the heirlooms, such as "Poetry And Bird": "The Bird of Heaven's Destiny, descending to give birth to the Shang ,...... Bangqi is thousands of miles, and the Uighurs stop. "Zhou Li Xia Guan Sima "Is to distinguish the kingdom of the nine garments, Fang Qianli knows Wang Qi." It is believed that the Yin Zhou royal family exists in the central area composed of "faces", "Qianli Wangqi", and applies it to the concept of "Shang" and "Zhou" in the oracle bone gold text. In this regard, Mr. Wang Guanying pointed out:
Since the oracle bones and jinwen have not yet found the character 畿字, the concept of whether the Yin people have the concept of qi or not is not clear. Even if there is, according to the Zhou Li Da Sima (周礼大司馬), "It is the nationality of Jiuqi and the political office of Shi Bangguo" Note: "Therefore Shuqi is near", "Poetry , Shaofeng , Gufeng " " Not far from Yi, Bo sent me " . Mao Chuan: "Qi, Nei NeiYe", but it is a pastoral land around the Yin capital Dayi Shang.
Mr. Wang Jian also believes that the traditional concept of Wang Qi is the result of successive scribes reluctantly merging Bang Qi, Internal and External Clothing with Wufu and Fifth Rank, etc., which is not in line with the political geographical structure of the Shang and Zhou Dynasties. These opinions reveal that "Wang Qi of a Thousand Miles" may not be in line with the historical facts of Yin Zhou, and the significance of "Wang Qi" has yet to be clarified. Therefore, the discussion of the meaning of He Zun's "China" helps to restore the original appearance of Yin Zhou's political and geographical structure.
Despite the significance of "China", the word "China" no longer appears in the Western Zhou Jinwen except for He Zun. The reason is that He Zun's "China" is an idea, the official name of "China" after its establishment is Chengzhou, and for the Zhou royal family, whether it is Chengzhou or Zongzhou itself represents "China", so there is no need to emphasize the word "China". This is the same as the Yin Shang royal family's use of "Shang" as the center of the four sides.
With the decline of the Zhou royal family, the word "China" appeared in large numbers. Mr. Wang Ermin once counted the "China" that appeared in the pre-Qin classics, and its meaning was about five kinds: Beijing Division, Within the Borders of the Country, the Realm of Zhuxia, the Medium Kingdom, and the Central State. Among them, the proportion of the field of Zhuxia is the highest, accounting for 83%, and the meaning of the Beijing Division is only 5%. It can be seen that during the Spring and Autumn Period and the Warring States Period (most of the pre-Qin classics belong to this period), the "Chinese" Beijing division used as the original meaning was rare. The reason for the transformation of "China" from a small geographical scope to a wide area with a cultural concept should be related to the political situation at that time.
As everyone knows, the Zhou royal family passed to the King of You, and there was a conflict with the Rong and Shen people, and finally the soldiers were defeated and killed, and Zong Zhou was also captured. After that, the royal family moved east, and "the Lile Conquest came out of the princes", which was the Spring and Autumn Period and the Warring States Period. At that time, the "China" constructed by the Zhou royal family no longer existed, but the princes' hegemony and hegemony could not replace the position of the Zhou royal family, forming a special phenomenon in which the concept of "China" was expressed separately, and used to distinguish it from the "Four Yi". Mr. Takaro Hiraseki said: "The scope of China in the Warring States period varied from book to book. Because the word 'China' was a term used by the warring states according to their own position. Mr. Gan Huaizhen also agreed that the political discourse of "China" was an important issue in the middle of the Warring States period. In addition, the development of the "county system" has led to the expansion of the direct jurisdiction of the kings of various countries, and the concept of "Wang Yi" as "China" in the past is no longer in line with the political structure of the time, which may also be one of the reasons for the expansion of the "China" space discussed by various countries. All in all, the meaning of "China" is different in different historical backgrounds, in the Western Zhou Dynasty, it refers to "Wang Yi", and during the Spring and Autumn And Warring States period, in order to establish a world order centered on themselves, the princes added new connotations and expositions to the old term "China".
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He Zun's "China" research has always been more than a soloist of a single discipline and perspective. In the past, the dating of Zun was judged based on the comparison between inscriptions and heirloom documents, but the existing archaeological data cannot be matched with it, indicating that the traditional theory of becoming a king is not conclusive. As far as the content of the inscription is concerned, the meaning of "China" cannot be solved by the interpretation of these two words alone or by referring to the documents passed down from generation to generation. It involves the content of the entire inscription, the mouth of the person who came from, and the structure of the sentence "Zhaozi China", etc., all of which cannot be separated from the context and historical background of the time. The excavated materials not only provide a guiding stone, but also further clarify the significance and dynamic development process of "China",that is, Wang Yi to the political and geographical structure of the Western Zhou Dynasty.
(References are omitted, for more information please refer to the original text)
This article was originally published in the Journal of Guangxi University for Nationalities (Philosophy and Social Sciences Edition), No. 1, 2021, pp. 156-164.
The author Is Jiang Junwei (1985-), a native of Yilan, Taiwan, a postdoctoral fellow and distinguished associate researcher at the School of Liberal Arts, Sun Yat-sen University.
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