Create background
"Five Emperors Historical Records" records that Yao Mingshun was regent and "cultivated five rites"; Shun ordered Boyi to be a rank Sect, "three rituals"; Shun also appointed Wei Xiao as an ancient music, "teaching young children", "poetry is expressive, songs are long, the sound is eternal, the method is harmonious, the eight tones can be harmonious, and god and man are one" [1]. "Historical Records" records that "Qian Shun made a banjo to sing the south wind; Wei Xiao began to enjoy the princes "[2]. However, the Five Emperors era, as the initial stage of Chinese civilization, still belongs to the embryonic stage of ritual and music culture, or to the sacred period of the development of Chinese civilization, that is, the period of witch and Zhu culture. The Xia, Shang and Zhou Dynasties, especially the Western Zhou Dynasty, were the formative periods of China's ritual and music culture.
At the beginning of the Zhou Dynasty, in order to maintain the feudal system ruled by Zhou Zong Dynasty politically, Zhou Gongdan carried out a comprehensive innovation in the ideological field, reorganized and reformed the rites and music from ancient times to Shang Dynasty on a large scale, and created a set of concrete and operable rites and music systems, including diet, daily life, sacrifice, funeral, etc ... All aspects of social life were brought into the category of "rites" [3] [4], making it a system. As a result, the culture of rites and music advocated by Confucius was formed, that is, rites and music became an important cultural structure in politics, education, faith and other fields, and the rule of rites and music was fully implemented within its jurisdiction. [5]
"Historical Records of Zhou Benji" contains: "I was in a difficult situation and attacked Feng, so I wrote" Zhou Guan ". If you are happy, the system will change, live in harmony with the people, and sing in harmony. [6] "The Duke of Zhou deposed Yin Si, and after attacking Huai Yi, he returned to Fengjing, the capital of the Western Zhou Dynasty, and wrote" Zhou Guan ". "Zhou Guan", or Zhou Li [7], is a pre-Qin classic collected from the people by Emperor Jing of the Western Han Dynasty and Emperor Liu De of Hejian, and it is a master of recording the etiquette system of the Zhou Dynasty. [8]
The purpose of "Zhou Li" is to standardize the content of rites and music of all ethnic groups and generations according to the standards of Zhou people. The music used in various ceremonies is mainly "elegant music"-the music of Zhou Zong Fenghao and Gyeonggi, and it is extended to different levels of ruling classes through the form of system; Its significance lies in expanding the influence of Zhou culture, strengthening the blood relationship of Zhou people and maintaining the patriarchal hierarchy order; Its essence is "connecting the country, fixing the country, making the people and benefiting future generations." [9- 10]
Year of writing
Zhou Li, formerly known as Zhou Guan, is one of the pre-Qin ancient books collected from the people by Liu De, the king of Hejian, during the Wang Jun period in the Western Han Dynasty.
Jia's Preface to the Justice of Zhou Rites contains: "The official of Zhou Dynasty began at the time of filial piety, kept secret but not passed on"; "Because of the rock wall, back into the secret house, five Confucianism don't see how. Emperor Xiao Cheng, talent is Liu Xianghe's secretarial school, and the preface is written in Luhelue. However, one of his "winter officials" died, and "Kao Gong Ji" was enough. [ 1 1]
It was not until Liu Xiang and Liu Xin sorted out the secret documents that Zhou Guan was discovered and recorded. During Wang Mang's reign, due to the invitation of Liu Xin, Zhou Guan was listed as a scholar and renamed Zhou Li. At the beginning of the Eastern Han Dynasty, Liu Xin's disciple Du Zichun taught Li Zhouxue. He once paid attention to the bees at home. Zheng said: "Since the ancestors, Dr. Zheng Shaogan was a master, and Zhong Shi was the son of the master. Therefore, I negotiated with the doctor, Wei Zhongzhong, to serve Jia Junjing and Bo, and to serve Ma Ji, the magistrate of Nanjun County. They all wrote Li Zhoujie. " At the end of the Eastern Han Dynasty, Zheng Xuan, a master of Confucian classics, made a note for it, and Zhou Li jumped to the top of the "Three Rites". [ 12]
Scholars in past dynasties have had a long-term debate about the author and age of Zhou Li. For example, the Summary of Siku said: "(Zhou Li) is among the classics, and its authenticity is also controversial. Famous ancient scholars, such as Liang Qichao, Hu Shi, Gu Jiegang, Qian Mu, Qian, Guo Moruo, Xu, Du, Yang Xiangkui, etc. , all took part in the big discussion. There are six opinions about Western Zhou Dynasty, Spring and Autumn Period, Warring States Period, Qin and Han Dynasties, Early Han Dynasty and Wang Mang Forgery.
An important fact is that all the pre-Qin documents did not mention the book Zhou Li. Among the pre-Qin documents, there are Zhou Guan in Shangshu and Wang Zhi in Xunzi.
The explanation of all these contradictions in the Summary of Siku is: "Fu's Zhou Li was written at the beginning of the Zhou Dynasty, but the things that can be tested in the Zhou Dynasty are unknown only after the Spring and Autumn Period and the gains and losses of the official system and political code for more than 300 years before its eastward movement, except for the old and the new. It didn't go far to Cheng Kang at first, but because of its old chapter, it changed slightly. Not all the people who changed hands were Duke Zhou. So the afterlife law broke into it, and its books were miscellaneous. The farther he goes, the more people are infeasible, and his book will be abolished. " He also quoted Zhang Zai's "Quotations from Hengqu": "Zhou Li" is a serious book, but it must be added in the last days. "Until the end of the Qing Dynasty, Sun Yirang wrote" Justice of Zhou Rites ",still insisting that" Zhou Rites "was written by the Duke of Zhou:" In the past, the ambition of Yue Gong, civil and military officials, and the political affairs were all described in the house to form a constitution, and there was a "Code of Zhou Dynasty", which was fully prepared. " (Preface to Justice of Zhou Rites) But this conclusion has been questioned by many scholars since modern times. In fact, Sun Yirang's own preface said: "This sutra has been passed down by hundreds of kings, and it is suitable for its long and short", "It is not a classic of the Zhou Dynasty" and "It was all decided by the Duke of Zhou?" Today, most scholars believe that Zhou Li was written in the Warring States Period (even in the early Han Dynasty) [13].
main content
Zhou Li is a book that expresses the general plan of governing the country through the official system. It is extremely rich in content and involves all aspects of social life. The recorded ritual system is the most systematic, including national ceremonies such as sacrifice, pilgrimage, sealing off the country, hunting tour and funeral. , as well as the tripod system, music hanging system, riding system, clothing system, jade ceremony system and other specific norms. , and records of the grades, combinations, shapes and degrees of various ritual vessels. Many systems are unique in this book, so they are particularly valuable.
According to these systems, "Zhou Li" is divided into six types of official positions, and "Heaven's official presence" is called "Six Codes": "First, governing the code, governing the country and serving the people; Second, teach the code, protect the country, teach politics, and disturb the people; Third, the ritual code, in order to make peace with the country, unify officials and reconcile the people; Fourth, the political code, to level the world, to hundreds of officials, to the whole people; Fifth, the criminal code, to humiliate the country, to punish hundreds of officials, to correct the people; Six rituals, rich countries, hundreds of officials, and people. " Tian Guan Xiao Zai refers to "six genera": "On heavenly officials, they belong to sixty, governing the country"; "Second, local officials, who are sixty, are in charge of national education"; "Chun Guan, who belongs to sixty, is in charge of state ceremonies"; "The fourth is Xia Guan, who belongs to sixty and is in charge of state affairs"; "Five customs, belonging to sixty, are in charge of state punishment"; "Six is the winter official, belonging to sixty, who is in charge of state affairs" [14]. Its division of labor is roughly as follows:
There are 63 kinds of officials in charge of state affairs.
Local officials Situ, Da Situ and 78 kinds of officials below * * * are responsible for civil affairs;
There are more than 70 kinds of Zongbo, * * * and below officials in Guan Chun who are responsible for clan affairs;
Xia Guan Sima, Fu and the following 70 official positions, responsible for military affairs;
Qiu Guan Scotsman, senior Scotsman and the following 66 officials are responsible for penal affairs;
There are 30 kinds of officials involved in production, who are responsible for construction affairs.
The pseudo "Wen Gu Shuguan last week" has a similar statement: "Tsukizawa is in charge of state affairs, and the official is the best in the world; Situ teaches the country, applies five codes, and disturbs the people; Zongbo is in charge of state ceremonies, governing the man of God and harmony; Sima Zhang was in charge of state affairs, unified the six ministries and pacified the state affairs; Scorpion master is forbidden and treacherous in governing the country; There are four people in the land, and the weather is right. " However, this statement may come out later, and it is just a plagiarism and generalization handed down from generation to generation in Zhou Li.
The reason why "Zhou Li" changed its name from "Zhou Guan" to "Zhou Li" is that in the view of Han Confucianism, all social system norms can be called "ceremony". This is because in China's traditional discourse, "ceremony" is the general name of all institutional norms. Although the earliest and narrowest usage of "Li" in Chinese refers to the ceremony of "serving the gods to bring happiness" (Shuo Wen Jie Zi), its broadest usage refers to all institutional norms. Therefore, when Jia talked about why the post of spring official who presided over the ceremony should not be said to be "the ceremony of a hundred officials" but rather "the unification of a hundred officials", he explained: "Rites, therefore, unify everything, so the cloud is" the unification of a hundred officials ". The so-called "unity of all things" means that "ceremony" is the unity of all institutional norms.
Zhou Li's institutional norms are not the actual system of the past society, but the ideal design pointing to the future. If Zhou Li is indeed a product of the Warring States Period, its creation is just in the period of social transformation in China, which inevitably reflects the historical trend of that period. Therefore, the goal of its system design should not point to the social era before the transformation, but should point to the social era after the transformation. So it is necessary to briefly talk about China's social history and academic stages. China's social history and scholarship can be divided into three periods, during which there are two transitional periods, as shown in the following table:
The titles of the times in the table are "kingship", "imperial power" and "civil rights", indicating the changes of the exercisers of national sovereignty: king or son of heaven → emperor → citizen. The historical change of the sovereign exerciser is due to the change of lifestyle and social subject: clan → family → citizen. Although the family society still stresses patriarchal clan system, its patriarchal clan system no longer has the isomorphic status of "family-country-world", which is the essential difference. Economically, this is manifested in the change of the owner of the most important means of production: public ownership of land → private ownership of landlords → capitalism. Politically, it is manifested in the changes of the basic political system and its main body: the collective rule of consanguineous aristocrats under the leadership of Wang → autocratic emperor → civil democratic politics.
As far as its background is concerned, Zhou Li should belong to the category of "Zi Xue" (Confucianism was one of the hundred schools at that time, so Han Shu Yi Wen Zhi Zhu Zilue also included Confucianism); The direction of its system design is the trend of social transformation. Only in this way, Zhou Li's actual influence was in the later imperial era. For example, the "three provinces and six departments system" implemented since the Sui Dynasty, and its "six departments" were set up by imitating Zhou Li's "six departments"; The six departments in the Tang Dynasty were named as officials, households, rituals, soldiers, punishments and workers. As the main body of the central official system, it was followed by later generations until the Qing Dynasty. The code systems revised in past dynasties, such as the Six Codes of Kaiyuan in the Tang Dynasty, Kaibao Tongli in the Song Dynasty and Daming Li Ji in the Ming Dynasty, are all based on Zhou Li, giving consideration to both gains and losses. Therefore, Zhou Li is not a classic in the imperial era, but a classic in the imperial era. Today, we are faced with a task: how to turn Zhou Li into a classic in the civil rights era.
catalogue
Zhou Li Tianguan focuses on the first.
Zhou Li di Guan si tu No.2
Zhou Li Guan Chun Zongbo third.
Zhou Li xiaguan Sima No.4
Qiu Guan, Zhou Li, four, five.
Zhou Li dongguan Kao Gong Ji No.6