01 About the hidden meanings of ancient Chinese language
Generally speaking, the ancient bronze inscriptions have few words and broad meanings, which are more difficult to translate and have more ambiguities. Western Han Dynasty Yushi Dafu Zhang Zhong's tomb beast inscription on the left side "Ode to the Shaofu" and on the right "Ode to the Yushi Dafu" on the right side were written by Liu Xiang and Liu Xin, father and son of the Western Han Dynasty Confucian classics scholars, in accordance with the wishes of Emperor Cheng of the Han Dynasty and the Western Han Dynasty court. Some of the words have mutually reversible meanings, which reflects the "hidden meaning of subtle words" in ancient times.
In the dispute between the Han Dynasty modern and ancient classics, modern classics especially praised the "hidden meaning of subtle words" and "micro-text". Especially nowadays, with the large number of ancient bronze artifacts and bamboo slips documents being unearthed (discovered) and in-depth researched, "micro-word hidden meanings" and "micro-word texts" have become more prominent. In this regard, Li Songru, associate professor of the Chinese Department of the College of Liberal Arts of Jilin University, calls it "secret writing" in the article "The "Secret Writings" and Its Function in Tsinghua Bamboo Slips [The Way of Government] [The Way of State Administration]. and further elaborated as - —
Zhang Zhongzhengdou Tomb-Suppressing Beast
"The 'secret writing' in ancient books refers to the text information other than the text content that appears on the bamboo slips, such as reverse printing, writing left after scraping, and writing at the beginning or end of the bamboo slips, which seems to be the same as the original text. Most of these characters are not easy to identify and are often not discovered by ancient writing researchers. But it is very important as part of the calligraphy activity. In particular, these ‘hidden texts’ can often reveal richer information besides textual content. ”
The difference is that the above refers to the writing itself, and here I refer to the metaphorical meaning beyond the textual meaning. That is, micro-words or micro-words with hidden meanings. The so-called micro-text is not only a form of literature, but also directly related to the development process of ancient Chinese characters, and also related to the dispute between modern and ancient classics. Chinese characters can be divided into three forms and three stages of development. They are "micro-language", "classical Chinese" and "vernacular". The most striking feature of micro-texts is that each word has multiple meanings. It has different meanings in different occasions, places and scopes. It includes both the moral education meaning of political affairs and governance during life, and the hidden meaning of religious prophecy divination after death; it includes both military significance, astronomical constellation meaning, and even the dual meaning of positive and negative, which results in different people having different interpretations, thus forming divergent meanings. Therefore, a special "Zhuan" is needed to explain the original text of "Jing" (original text, original words, original words). Even the "Biography" of the "Jing" is more complicated, laborious and lengthy than the "Jing". For example, " Book of Changes " and " Book of Changes " are much longer than " Book of Changes ", and later generations still continue to "explain" it, which makes it easier for future generations to understand the "Book of Changes".
Chinese culture has a long history. For a Chinese word, you can find many similar meanings or synonyms, but there is no word with exactly the same meaning. As a result, there are some broader interpretations of the precise expression of the meaning of the sentence, which forms a pair of contradictions. In particular, some words have completely opposite meanings in ancient Chinese, which may even cause great misunderstanding or confusion. Ruchai refers to chaos, chaos, and lack of order: chaos, disorder, and chaos; Ruan also refers to public security and peace. Governance is orderly. Yang Xiong "Dialect": "You, chaos. (Chaos should be disciplined and cured.) Another example is stink, which refers to both stink, consistent with the modern meaning, and fragrance, which is exactly the opposite of stink.
This is a strange feature that appeared in Chinese after the Medieval Han Dynasty. Li Duan, a poet in the Tang Dynasty and one of the "Ten Talents of the Dali Dynasty", wrote in his poem "Girlfriend Love": "The moon is falling and the stars are sparse, and the sky is bright, and it is impossible to dream until the solitary lamp is extinguished. Putting on his clothes and looking towards the door, he heard the sound of magpies cheering in the morning. "The word "not angry" here means "anger", that is, angry and annoyed.
02 The reciprocal sharing relationship in the inscription on the tomb beast of Zhang Zhongzhengdou
The inscription on the tomb beast of Zhang Zhongzhen, a censor of the Western Han Dynasty, has the sentence "The imperial seal of heaven conferred Zhengdou Qinguo's treasure seal". The ancient "Weidou, mighty fight" implied by the word "Zhengdou" also reflects the contradiction or male and female nature. It seems that there are various meanings of "subtle words and hidden meanings". This is not only the literal meaning of the inscription Zheng Dou Zhen Tomb Beast, but also refers to the function of Zheng Dou Zhen Tomb Beast.
Political struggle is not only a authoritarian ruling ritual vessel , but also a burial utensil. It also refers to the court and court struggle. Zhengdou can be divided into nouns and verbs, that is, the difference between nouns and names. The noun "zhengdou" refers to a famous object, that is, Wang Mang weapon of power and authority, Wu Le Mingqi (name). The verb political struggle refers to meritorious service, which corresponds to palace struggle, that is, political struggle, and meritorious service (things).
The famous object is the noun object of "political struggle", which is equivalent to Wang Mang's "powerful struggle". The name literally means "political struggle" as a verb, that is, political struggle, referring to the ancient "palace struggle".
The so-called palace fighting refers to the scheming, strategic and deceptive struggles and competitions between female officials and concubines in the imperial harem of ancient feudal dynasties for the purpose of personal power, family glory, male and female emotions, etc.
The name "Government Dou" is similar to Wang Mang's "Power Dou". This line comes from "The Analects" and draws on the time-orienting function of the ancient astronomical Beidou, the ancient military artifacts Jin Dou and the square dou of weights and measures, as well as the efficacy of the power dou. It is used as a seat for officials to "consider their titles and salaries" or for display in ancestral temples. After death, it turns into a tomb beast. Wei Dou is another name for Beidou by the ancients, and Zheng Dou is a variation of Wei Dou in the late Han Dynasty. Wei Dou is homophonic to Wei Dou, and Political Dou is homophonic to Jin Dou.
According to the description in "Historical Records of Tianguan", "There are two stars on the end of the ladle, one inside is a spear, swaggering; the other is a shield and Tianfeng. There are fifteen stars in Juyuan, which belong to the ladle." And in "Jin Shu Astronomical Chronicles" "The three stars in the north are called Ganghe and Tianzhao. One is called Tianfeng. The other star in the north is called Swagger and the other is Spear." It can be seen that in ancient times, there was a saying of the Big Dipper . The eighth star was Swagger, which is the γ star of Boötes, and the ninth star was Ganghe, also called Tianfeng, which was ε star of Boötes. Some are described as male and female. " Huainanzi " says that "the gods of the Big Dipper are male and female", and the weapons of political struggle are yin and yang. Those who are yang worship and offer sacrifices to in the Xiangdian ancestral temple, while those who are yin are buried with coffins in tombs.
And words like this, among the 92 characters in Zhangzhong Town Tomb Beast Inscription, such as heaven, destiny, qin, canon, seal, canonization, political struggle, Qinguo, treasure, seal, treasure seal; , young, young, present, Renzhu, Binzheng, Jinhuan, Yu, Bai, Ju, Xi Nong, Huase, Jiu, Sanjiu, Huan, Heng, Yi, Qian, Willow, Qu, Bao (Bao), Fish, etc., there are as many as 32, and they are completely consistent with the meaning of the title and completely consistent with the historical facts.
Rujinhuantoujun's "in the ring" refers to a place far away from right and wrong, but also refers to being under control. Depression refers to both worry and joy. Qian means both defending and protecting. Today, it refers to both the past and the future. Huan refers to both joy and resignation. Repay refers to both repayment and complaint. Binzheng refers to a person who seeks superiors, but also refers to a person who abandons integrity. Horizontal means both a complimentary meaning of being strong and tyrannical, and a derogatory meaning of being arrogant, arrogant, and acting tyrannical. Yi, Tongyi, refers to peace and flatness; it also refers to harm and injury. Willows not only metaphorize benevolence and righteousness, but also refer to ghost trees and villains. Dispel refers to fear and cowardice; it also refers to forge ahead and courage.
The inscription of Zhang Zhongzhengdou, the imperial censor of the Western Han Dynasty: ordered Qin to confer Zhengdou as the treasure seal of the Qinguo
03 The verb name Yi Zheng Dou
What is political struggle? It generally refers to the overt and covert struggles between ancient powerful ministers and clans, relatives, princes, and emperors over the power, system, etiquette, and political opinions of the country. Its most recent form was started by the ancient academic movement.That is, text original activities centered on a mode of interaction between ancient court officials, which are mainly divided into two classical Chinese interpretation methods: one is the ancient classics model, represented by Liu Xin and Yang Xiong, the great Western Han classics scholars; the other is the modern classics model, represented by Han Confucians Dong Zhongshu and Liu Xiang.
By reading about the conduct of people in the ancient imperial court, seeing various theories, and understanding the viewpoints of all parties, it is possible to interpret a kind of literature that enjoys artistic conception and situation. It involves the appointment and dismissal of ancient officials, etiquette and music, diplomacy, people's livelihood, facilities, tax law , review, conscription, legislation, law enforcement and establishment, situational policy processing capabilities, the difference between power and private, mutual constraints between factions, status, power, disputes between the government and the opposition, etc. It is a literary activity in which interpreters improve their writing ability, understanding and digestion of ancient political thought by understanding ancient related literature and creating on-the-spot text, constantly improving their integration and absorption of ancient political and literary thought. In the so-called revival of Chinese studies, people have become more capable of reciting hundreds of schools of thought. However, if you recite it, how many people can get the essence of it? Looking at many political masters, they all regard being able to speak classically as their ability.
But what is politics? It is governing the country. The foundation of governing a country lies in the people. The thinking of various schools of thought, whether it is "the people are valued more than the emperor" or "the people are treated as stupid dogs", the focus is on the people. In feudal society, no matter how the ruler treats the people, it is reasonable. If there is a wise king, there will naturally be a foolish king. The key point does not mean that you must love the people as your own children, but at least you cannot ignore the existence of the people as a group.
Political struggle is an overt and covert struggle over the power, system, etiquette and political opinions of the country. From the current point of view, the interpretation of political struggles mainly focuses on the struggle for power, and rarely involves the struggle for systems, etiquette and political opinions.
04 Noun Mingwu Zhengdou
The so-called Zhengdou is similar to Wang Mang's Weidou, or it was called Weidou during Wang Mang's period. It is the power (handle) and authoritative ritual weapon given by the emperor in ancient times to the three princes and ministers to govern the country. It is a symbol of the noble identity, authority and status of princes, generals and ministers. It borrows the mystery and authority of Beidou, Wei Dou, Wei Dou, Fang Dou, Jin Dou, Jade Dou, and Seal , and combines the function of "considering rank and salary" in politics and political affairs. It is used to govern and command troops and display power during one's lifetime. The underworld vessel used for burial and blessing after death is an ancient symbol of the unity of heaven and man and the correspondence between heaven and man.
1. The ruling authoritarian government
Zhengdou is similar to Wang Mang Weidou, or it used to be called "Jindou" and "Zhengdou". When Wang Mang was reorganized in ancient times, he borrowed the astronomical "Weidou" and renamed it "Weidou". It is a ritual instrument of power and authority given by the emperor in ancient times to the three ministers to govern and assist the country. It is a symbol of the identity, authority and status of the princes, generals, monarchs and nobles. It is a symbol of the unity of nature and man and the correspondence between nature and man that ancient politics and political power were attached to Dou Measuring utensils. Its origin is that the ancients borrowed the time-orienting function of the astronomical Beidou and the Weidou, combined it with and measuring instruments such as the square dou and the measuring dou in daily life, and further evolved into gold as a military marching and governing ritual instrument. The mysterious and authoritative nature of battles, political battles, mighty battles, jade battles, and seals are used in politics and political officials to "measure their wealth". During their lifetime, they were used to govern and command the army, emphasize power and position, and use the official rituals and rituals of authority to govern. After death, they are used to bury and pray for blessings, and to educate ministers, descendants and the people of the world.
The inscription on the right side of Zhang Zhongzheng Dou, the imperial censor of the Western Han Dynasty: Praise to the imperial censor
"Hanshu. Wang Mang's Biography" says: "In the autumn of the fourth year (17th year) in August, Mang's relatives went to the southern suburbs and cast it into a mighty battle. They used five stones of copper to make it, like the Big Dipper. , two feet and five inches long, hoping to defeat all the soldiers with tiredness. Once completed, the commander ordered him to go out in front and enter at the imperial side. "
And (Wang Mang) "riding a 'Qian' chariot, driving a 'Kun' horse, with Canglong on the left, white tiger on the right, Suzaku on the front, Xuanwu on the right, and the right staff is powerful, and the left negative is powerful, and the name is Red Star.Until Wang Mang was killed, he still held on to "Weidou": "Mang got into the car, and gradually came to the stage, trying to block the water in the pool, but still holding on to the talisman and power... The businessman Du Wu killed Mang." This shows the authority and importance of this "powerful" talisman. Wang Mang's "powerful struggle" is synonymous and contemporary with Zhang Zhong's "political struggle".
2. The artifacts buried by the tomb beasts of Zhengdou Town
were once in the tomb, and the cultural relics were lost. Judging from the historical origin of the artifacts, not many ancient artifacts, especially tomb beasts, have been found among the people now. Most of them come from archaeological excavations, and occasionally they are stolen from ancient tombs.
Outside the tomb, immortality spreads. Judging from the composition of the artifact, it is a combination of political struggles and seals. In addition, the tomb beast carved after the death of a person is made into a five-body seal with 12 characters on the base, 72 characters on the left and right inscriptions, and 8 characters on the Niu inscription. It further details Zhang Zhong’s life achievements and family lineage. After a comprehensive summary, especially from the perspective of its coating, it should be a thing that has been handed down from generation to generation and "one outside the tomb". It is displayed in family temples, martyrs' temples, or Xiangxu schools to show the merits of ancestors and ancestors, never forget them, and to be used for political education. "Southern History. "The Biography of He Chengtian": "This is the death of the new mighty fight. When the three princes of Wang Mang died, they were all given. One is outside the tomb, and the other is inside the tomb." The physical objects outside the tomb are displayed in the Xiangxu ancestral temple, where rituals, music, punishments, and moral education are given; the inside of the tomb is used to bury the soldiers, subjugate demons, and pray for blessings and ward off evil spirits. Wang Mang's "powerful struggle" and Zhang Zhong (middle)'s "political struggle" are based on this meaning. The common points between Wang Mang's power struggle and Zhang Zhong's political struggle lie in "authoritarian governance" and "weariness of winning against numerous troops." One is yang, the other is yin, yin and yang are in harmony, and they are passed down from generation to generation, in the same era, but with slightly different names.
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