1. The darkest festival in the Yin Shang civilization.
Sociologists generally agree that the three factors of metallurgy, city, and writing mark the beginning of civilization in human society. The Shang Dynasty was in the embryonic stage of civilization, full of barbarism and brutality, and its most significant feature was "human sacrifice" - when worshipping ancestors and gods, people were slaughtered as sacrifices, and after the sacrifice was completed, they were divided and eaten, which was called "human sacrifice".
Human animals "were mainly prisoners of war and prisoners of slavery." During the Shang Dynasty, the Qiang people, who lived in Gansu and Qinghai, became the main "human animals" in the merchant sacrifices** Merchants believed in the gods and regarded "human animals" as the highest level of sacrifice in the sacrifice, and believed that using people as sacrifices was the most sincere expression and could obtain the blessing of the gods.
Merchants attached great importance to divination and sacrifice, whether it was going on expeditions, hunting, planting, or relocating, there was almost nothing to sacrifice and nothing to do. The state activities of the Shang Dynasty mainly revolved around war and sacrifice, as stated in the "Zuo Chuan": "The major affairs of the country are in the worship and Rong".
Second, the Zhou people aided in the abuse and captured "human animals" for the merchants
At the beginning of the Shang Dynasty, primitive ethnic groups from multiple cultures merged into the Shang dynasty. In order to construct a religious culture of ethnic identity, the Shang Dynasty adopted "human sacrifice" as the clearest form of identification. This form of sacrifice has unique advantages in building friendships between friends and foes and strengthening the will of the ruler.
In this process, the Zhou people became the first people in the merchants to capture "human animals". Gu Gong's father was the grandfather of King Wen of Zhou, who led the Zhou people to defect to the Shang Dynasty and was responsible for capturing "human animals" for sacrifice. Although the Zhou people originally belonged to a loose Qiang ethnic group, Gu Gong's father's actions were a naked betrayal of the clansmen.
In 1976, archaeologists discovered the mansion of King Jichang of Zhou Wen in Qishan County, Shaanxi Province, and the oracle bones recorded the experience of the Zhou people capturing prisoners. Ji Chang learned merchant rituals and divination in a Shang Dynasty prison, laying the foundation for the later revolution.
3. "King Wen detains and plays Zhou Yi", eats meat and vows to cut down merchants.
Ji Chang spent 7 years in prison, promoting the performance of "Zhou Yi". In the "Historical Records", it is called "King Wen detains and plays Zhou Yi". Ji Chang recognized that things often exist in opposite forms, and that the rise of the Shang Dynasty could also be reversed. He opened the door to a new world where the "Shang Dynasty" (overthrow of the Shang dynasty) was possible.
The king of Shang put Ji Chang to the final test, and made Ji Chang's son Bo Yi Kao as a "human animal" and made into meat soup. This kind of human sacrifice is a traditional alliance ceremony of the Shang Dynasty. In order to show his loyalty, Ji Chang had to eat his son's meat soup.
Fourth, Zhou Gongdan reformed the old and made the new, abolished the "human sacrifice", formulated the "Zhou ceremony", and the Chinese civilization was reborn.
After the death of King Wen of Zhou, the great cause of the Shang fell to the second son Ji Fa, who is known as King Wu of Zhou. Although King Wen of Zhou had laid the foundation for the destruction of Shang, King Wu of Zhou was still nervous about the task. The death of his eldest brother Bo Yi Kao has caused him an unhealable mental wound, and he has doubts about whether Jian Shang is against the sky.
The appearance of Jiang Ziya became Ji Chang's right-hand man. Jiang Ziya built a bridge of friendship between the Zhou and the Western Tuqiang, so that the Zhou were allies of the Western Qiang.
King Wu of Zhou was fully prepared in the past ten years, cutting down the dog Rong, attacking the secret Su country, destroying the Li country, and fighting the Qiong country, and packed up the wings of the king of Shang, Chonghou Hu, and expanded his power to the south, forming a situation of "two out of three parts of the world".
After the death of King Wu of Zhou, he was succeeded by his son Ji Fa, that is, Ji Gong. With the wisdom of "King Wen detaining and acting Zhou Yi", Ji Gong abolished the "human sacrifice" and formulated the "Zhou Rite", which rejuvenated the Chinese civilization.
This article delves into the culture of "human sacrifice" during the Shang Dynasty, as well as the important roles of King Wen of Zhou and King Wu of Zhou in the development of history. Through detailed historical research and narration, the author shows the cruelty and barbarism of "human sacrifice" in the Yin Shang civilization, as well as the gradual rise and reform of the Zhou people under the historical background of aiding and abetting abuse.
First of all, by introducing the practice of "human sacrifice" during the Shang Dynasty, the article profoundly shows the barbarism and cruelty of the society at that time. Merchants believed in the gods and regarded "human animals" as the highest level of sacrifice in the sacrifice, and believed that the sincerity expressed by human sacrifices was the most sincere. The existence of this belief system laid the foundation for the religious culture of the Shang Dynasty, forming a tradition of "human sacrifice" that lasted for hundreds of years and became the core of the national religion.
Secondly, the article highlights the role of the Zhou people in the early days of Shang Tang's destruction of the Xia, especially the betrayal of Gu Gong's father. This historical phenomenon of taking the Qiang ethnic group as the first person and aiding the gang as the abuse laid the groundwork for the later historical development. King Ji Chang of Zhou Wen learned the rituals and divination of merchants in the Shang Dynasty prison, which laid the foundation for the future "Jian Shang". The article skillfully integrates the emotions, thoughts and actions of historical figures, making history more vivid and interesting.
Then, through Ji Chang's deduction of the plot of "Zhou Yi" in prison, the article profoundly reveals the subversive thinking in Shang culture. Ji Chang recognized that the opposite form of existence of things in the world, and the rise of the Shang Dynasty could also be reversed. This way of thinking was undoubtedly subversive at the time, and provided a theoretical basis for the later "Jian Shang". At the same time, Jiang Ziya's appearance provided key support for Ji Chang, co-opting the Qiang people in the west, and creating allies for the "Jian Shang".
Finally, the article echoes the "new life" in the title of the article through the historical picture of King Wu of Zhou's abolition of "human sacrifice" and the formulation of "Zhou rites". King Wen of Zhou and King Wu of Zhou put an end to the culture of "human sacrifice" and laid the cornerstone of the Zhou Dynasty through the reform of the old and the new. This historical moment marked the rebirth of Chinese civilization and played a key role in the entire process of civilization.
Overall, this article successfully depicts the historical context of the "human sacrifice" culture during the Shang Dynasty and the gradual rise of the Zhou people through a vivid and detailed historical narrative. At the same time, it emphasizes that the evolution of civilization is inseparable from the reflection and innovation of tradition, so that the Chinese civilization can be reborn.
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