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During the Spring and Autumn Period, the "She" had become an important place for the vassal states to strengthen their rule.
Each vassal state has its own society, and some have more than one place, such as the Zhou Society and the Bo Society in the Lu State.
Zhou Society is the national society of Lu, because Lu Jun is the Duke of Zhou, so it is called "Zhou Society". Lu Liguo is in the land of business, in order to encompass the people of business, so he established the "Bo Society" for it.
Obviously, both the Zhou Society and the Bo Society were built to strengthen the power of the Lu State. Until the late Spring and Autumn Period, the two societies still played an important role, in 504 BC "Yanghu and Menggong and Sanhuan in the Zhou Society, and the allies in the Bo Society" ("Zuo Chuan, Dinggong Six Years"), it can be seen that the two societies each had their own beliefs of the nobles and people.
The location of these two societies, one is on the right side outside the pheasant gate of the Lujun palace room, and the other is on the left side outside the pheasant gate, and between the two societies is the place where the monarch meets the minister.
When Ji You, a nobleman of Lu State, was about to be born, Bu Chuqiu divined for him, saying that Ji You would have something to do when he grew up, "between the two societies" ("Zuo Chuan: The Second Year of Min Gong"), and became Lu's ruling minister.
According to the rules of the Zhou Dynasty, when there was a solar eclipse and a flood, coins should be used in the community, not drums and sacrifices in the society. But the Lu people do not abide by the ancient system, Lu Zhuang Gong 25 years (669 years ago) in June Xinwei day when the solar eclipse, the Lu people "drum, with cattle in the community"; When the flood occurred in the autumn of this year, he "drummed and used animals to live in the door", which shows that the Lu people no longer take the Zhou system as a matter of course.
In 548 BC, the Zheng army invaded the capital of Chen, and after Chen surrendered, the "Zhu Purification Society" ("Zuo Chuan Xianggong Twenty-five Years") was purified in the Chen Guozhi Society to avoid the invasion of Zheng's ** team and anger the ghosts and gods of Chen State.
It can be seen that in the Chen Kingdom, the "Society" is already the place where the ghosts and gods of his country gather.
The rulers of various countries not only set up their own societies, but also established societies for the destruction of their countries, and the aforementioned "Milli Society" is the most typical example.
The Legend of the Ram and the Four Years of Mourning Gong is called "the society of the dead country, cover it, cover it above and under it", which is the shape of the pavilion with no wall around it and only a simple firewood fence.
Regarding the significance of such a society of the dead country, "White Tiger Tong Sheji" has a fairly comprehensive analysis:
The kings and princes must have commandments, who are the society? Show survival also. Those who are good gain it, and those who are evil lose it. Therefore, "The Legend of the Ram in the Spring and Autumn Period" said: "The society of the dead country is dying on top and under the firewood." "Suburban Special Sacrifice" records that "the house of the mourning society", showing heaven and earth. In the east of the door, there is nothing to do from below. Or say: All should be admonished, when close to the king, place the south of the wall of the temple. "Li" said that "the society of the dead country must be the screen of the temple", showing cheapness.There are two layers of meaning here:
The first is to warn the descendants of the society of the dead country, indicating that the country is in danger, and if you are not careful, you will repeat the mistakes of the past, which is the righteousness of Yin Yin;During the Spring and Autumn Period, the vassal states generally regarded Sheji as a synonym for the state, and paid special attention to the god of shrines and grains. In the early years of the Spring and Autumn Period, Song Xuangong once let his younger brother "think that he was the master of the temple of Shejizong" ("The Legend of the Ram and the Three Years of the Hidden Gong"), and before the death of the Song Mugong, he attached the father of Sima Kong of the Song Dynasty, and the son of the Song Xuangong and Yi was the Song Jun, saying "Please give the son to the main Sheji" ("Zuo Chuan, the Three Years of the Hidden Gong").The second is to express the contempt for the lost country, and the simple society of the dead country has a huge contrast with the solemn and grand temple, so that the descendants have a sense of pride.
Judging from the statement of "the master of the temple of Sheji", "Sheji" has been placed in front of the temple and has become the symbol of the Song Kingdom. Since sheji has become a national symbol, the sacrificial shrine of sheji (millet held in a sacrificial vessel) has a similar meaning.
The Jin State has the stipulation that "the prince enshrines the shrine and worships the Sheji's Zongsheng" ("Zuo Chuan: The Second Year of Min Gong"), although the prince is not yet the "Sheji Lord", he is already taking care of the Sheji's Zongsheng, which is his preparation to become the head of the Sheji.
The deity of Sheji is the protector of the country.
In 639 B.C., Song Xianggong was arrested by Chu, Song Gongzi Mu Yi defended the country, for the threat of Chu, the Song people said, "I rely on the gods of Sheji, my country has a king" ("Ram Biography - Twenty-one Years of the Duke of Xu"), it can be seen that the establishment of the monarch is also the result of the blessing of the gods of Sheji.
"The Book of Rites and Rites" says that "the Son of Heaven sacrifices heaven and earth, and the princes sacrifice Sheji", which has been regarded as the exclusive god of the vassal states; It is also said that "the government must be based on the sky, and the fate must be surrendered to the society", emphasizing the importance of the "society" in the implementation of administrative orders.
During the Spring and Autumn Period, the establishment of the "Society" was completely consistent with the social hierarchy, so the "Book of Rites and Rituals" said:
Wang Weiqun's surname is the Society, which is called the Great Society. Wang Zi is the establishment of the Society, called the Wang Society. The princes set up a society for the people, called the national society. The princes set up their own society, called the Hou Society. The doctor and the following are grouped up in a society, which is called the placement society.With the exception of the Zhou kings and princes, the social hierarchies below the doctor no longer established their own societies, but could "form societies in groups", and the result of this was that the number of societies increased greatly. If the society is the name of the state, then the "group" of societies in each region is a symbol of the clan or local authority.
The princes of all countries, like Zhou Tianzi, "will go out, it is appropriate for the society, and it is for you" ("The Book of Rites: The Royal System"), and when they go out to patrol, they must sacrifice to the society.
The society is also the protector of the army, "Zuo Chuan: Xianggong 24 years" when the Chu envoys went to Qi, "Qi Society, collect the army", that is, in the society to review the army, chariots and weapons.
This shows that in addition to the general divine power, the society of the Qi State was also related to the military. When the princes' ** teams went out to fight, the main ones of the society went with the army.
At the end of the Spring and Autumn Period, Ziyu, who was appointed as the Great Blessing of the Patriotic Father, once said:
"Wish, the society is often subordinate, the society is not moving, I can't help it, and the official system is also. Jun marched with the army, purified the society and provoked the drum, and wished to obey, so he went out (realm). "Zuo Chuan, Dinggong Four Years").It can be seen that when the monarch leads the army to go on the expedition, he must first sacrifice to the shrine, and kill the animals to smear the drum with blood, and then make a great blessing to the owner of the shrine to join the army. The god of the owner of the society in the army is called the "military society", and "Zhou Li, Xiao Zongbo" says that one of the duties of the small master is "if the master, then the handsome has a division and establishes the military society, and serves the main car", and the "main car" mentioned here is the car that carries the owner.
In the official system of "Zhou Li", as the assistant of the small Zongbo, there is also a similar task, "Zhou Li, Da Zhu" contains "the master, suitable for the society, built in the ancestors, set up a military society, like God, the country will have something to do in the four hopes, and the army is dedicated to the society, then the former wish".
The expansion of the scope of shrine gods and shrine festivals was manifested not only in the fact that all noble ranks had their own shrines and "group shrines", but also in the fact that nobles and commoners had to worship shrine gods in their own homes.
Such a shrine god is called "Zhonglei", according to the "Book of Rites, Moon Order", the month of Jixia "its worship in the thunder", to "Zhonglei" as the god of sacrifice.
"Zhonglei" was originally the top of the living room of the primitive ancestors with a circular spire to disperse the indoor smoke and transmit light, and it is just above the stove pit in the middle of the living room, which can make the cooking smoke go straight up, so it is very important for the life of the occupants.
The stove pit in the middle of the living room was later called "Zhonglei". In the funeral of the Shang Dynasty, the deceased should be "dug into the thunder and bathed" ("The Book of Rites: Tan Gong Shang"), digging a ridge in the place of the thunder, and bathing on the bed frame where the corpse was placed.
This ritual shows that the Shang Dynasty did not yet regard Zhonglei as a god. With the development of the living room building, although the stove pit in the Spring and Autumn Period is no longer located in the middle of the living room, the middle of the living room is still called Zhonglei, and it is worshiped as the shrine god of the family.
In 489 B.C., when Chen Qili's son Yang was born as the king, he "made the wrestlers lift a huge bag and go to the middle thunder" ("The Legend of the Ram - The Sixth Year of Mourning Gong"), which is the ** of the room.
According to the cloud, "the heart is respected, and the ritual of worshipping the middle and the sun is set up under the coffin, which is to control the heart, lungs, and liver, and the sacrificial flesh, heart, lungs, and liver" (Zheng Note of the Book of Rites and the Moon Order). In the early Spring and Autumn Period, Zheng Guo had the god of "Zhong Wu", and he should also be the god of the family.
Shi Zailu's son, Xigu, was once captured in a war with Zheng Guo and was imprisoned in Zheng Guo's Yin family, and Gongzi Xigu bribed Yin's family to "pray to its lord Zhong Wu" ("Zuo Chuan: The Eleventh Year of Yin Gong"). Later, Gongzi Xigu really returned to Lu with the help of the Yin family, and established the god of Zheng Guo Zhongwu in Lu State.
After Gongzi Xigu ascended the throne, he was the Duke of Lu Yin, and he sacrificed to Zhong Wu in November of the eleventh year of the Duke of Lu Yin (712 years ago), and fasted in the "community garden" before the sacrifice. The so-called "community garden" should be the garden of the temple of the head of the Zhongwu Society. Zhong Wu was originally worshiped by the Zheng Guoyin family, and was immediately the shrine god of his family.
Under the influence of the concept of yin and yang, she was the representative of the earth god in the Spring and Autumn period.
In addition to pointing out that "the society sacrifices the soil and the main yin", it also comprehensively describes the rites of the sacrifice
The shrine is also the way of the gods and the earth. The earth carries all things, and the sky hangs like an image. Take wealth from the earth, take the law from the sky. It is to respect the heavens and the earth, so the people are repaid with beauty. The head of the family is thunder and the main shrine of the country, and the book is also shown. Only for social affairs, out of the room; Only for the community, the people of the country are finished; Only the society, Qiu Cheng is prosperous, so the newspaper is reversed.The saying that "the head of the family is in the thunder and the country is the main society" very clearly points out that the nature of the "middle thunder" is the same as that of the "society", but the scope of its divine power is different, and the society of a country can protect the whole country, while the family of the thunder only protects this one family. According to the "Book of Rites and Rituals", "the king set up seven rituals for the group surname" and "the princes set up five rituals for the state", among which there were "Zhonglei", which shows that the rulers at that time also attached great importance to the god of "Zhonglei".
The reason for this lies in the "Rites and Sacrifices" mentioned in the "Book of Rites: Suburban Special Sacrifice", "using the earth god to generate wealth to support the officials and the people, so they are all worshipping the earth god to show the foundation of his health".
In the eyes of the rulers, "Zhonglei", like the shrine gods, is also the root of material wealth, so it should be revered in a special way.
If "Zhonglei" is the shrine god of the family, then the general "shrine" is a universally revered deity that is beyond the family. In order to obtain sacrifices to the shrine gods, all the people of the country have to go hunting.
The shrine god is worshipped by various residential units such as "mound" and "tori".
This widespread mobilization made the shrine god a hub between the nobility and the people, as well as between the people, and it unified the beliefs of all social strata to a certain extent.
This has some favorable factors for the stability and development of the social structure.
From the perspective of the development of social customs, the "community" in the Spring and Autumn Period has become a place for the people to gather, and the sacrificial society has become a festival for the people to gather.
In the summer of the twenty-third year of Lu Zhuang Gong (671 years ago), Lu Zhuang Gong was "like Qi Guan Society", Cao Di tried his best to admonish, but Lu Zhuang Gong did not listen, and still went to Qi State**.
Why are the festival activities of Qi so attractive?
"The Biography of Gu Liang" is said to be "view, nothing to say, thinking that it is a corpse girl", and Fan Note "Corpse, the Lord also." The Lord is a woman, and the Observatory is the excuse".
It turned out that Duke Lu Zhuang did not have any official business when he came to Qi State, but just to take advantage of the lively festival activities.
In short, the incident of Lu Zhuang Gong going to Qiguan Society clearly shows that the community sacrifice at that time has changed considerably from ancient times.
Mozi Ming Ghost "Yan Zhi has ancestors, when Qi Zhi (has) Sheji, Song Zhi has mulberry forest, Chu Zhi has Yun Meng, this man and woman belong and view also", which clearly explains the situation of the social sacrifice in the Spring and Autumn Period, that is, "the belonging and view of men and women". The so-called "genus" is combined.
At the time of the festival, men and women can't help but meet each other and go to **.
The Book of Poetry: Sangzhong can be said to be a love song about young men and women taking the opportunity of the social festival to have a tryst.
Its first chapter says:
The Tang Dynasty is the hometown of foam. Who thinks about the clouds, Mei Meng Jiang.Mo is the spring and autumn Weiyi. The beautiful Meng Jiang of Qi made an appointment with a young man to meet Yu Sangzhong and greeted him in the "Upper Palace". The so-called "Upper Palace", or the name of the place, is not accurate, it is actually the Shegong.I want to go to the palace, and send me to Qi.
Zuo Chuan: The Seven Years of Mourning Gong" contains "Cao people or dream gentlemen stand in the community palace", and Du notes "She Palace, She Ye", that is, the place where the community sacrifice is held.
"Hanshu Geographical Chronicles" said that in the land of Sangjian Pushang, "men and women also gather urgently, and their voices are vivid". Later generations of etiquette scholars often denounced Sangjian Pushang as the voice of the dead country, which was caused by the ignorance of the social sacrifice customs in the Spring and Autumn Period.
As a custom of the people's gathering festival, the community festival has been around for a long time since the Spring and Autumn period. In the spring and autumn seasons of the Qin and Han dynasties, there were "social days".
The sacrificial meat offered to the shrine god during the sacrifice should be distributed to each household after the sacrifice, and Chen Ping of the Han Dynasty served as the "shezai" who shared the sacrificial meat.
Fathers and elders gather happily, eat with knives, and the ancient style still exists.
In the resident system of the Zhou Li, each "state" has a commune. According to "Zhou Li, Governor", one of the governor's functions is to "sacrifice the state society at the age of the year", and the Spring and Autumn Festival is known as "the state".
Due to the increase in numbers, the form of shrine gods in the Spring and Autumn period was also diverse. In the "shrine palace", that is, the shrine god in the temple built for the shrine god, it should be mostly a wooden god, usually worshiped by a full-time ** such as "Zongbo" and "Dazhu".
When the foreign expedition is carried with the god in the cart, the god is used to protect the army, and it is called the military shrine.
Lu Aigong once asked Confucius's ** Zai Yu what kind of wood to use as the owner, and Zai Yu replied:
"The Xia Hou clan is pine, the Yin people are cypress, and the Zhou people are chestnut, saying, making the people tremble" ("Analects of the Eight Hundred").The owner of the Spring and Autumn period should also be made of chestnut wood, and its meaning is that the chestnut wood is solid and fine, and the owner made of it can be preserved for a long time. In 548 B.C., Zheng's ** team invaded the capital of Chen, "Chen Hou was exempted, and he supported the society" ("Zuo Chuan: Xianggong Twenty-five Years"), and waited for the imperial court to surrender. The reason why Chen Hou wore mourning clothes and hugged the owner was because only in this way could he express his grief over the imminent demise of the country.
The owner of Chen Hou's support should be made of chestnut wood. In addition to the wooden owners, there were also people who used the soil as the owners in the Spring and Autumn Period.
The Legend of the Ram: Four Years of Mourning for the Father" is called "Pushe Disaster." Who is the Pu Society? The Society of the Dead Country. The society, Feng Ye, what is the disaster of his words? The society of the dead country, cover it, cover it above and wood it below", what is the note of "sealing the soil for the society", its so-called "Pu Society", that is, the Lu State for its business remnants set up the society.
Judging from the semantics of "The Legend of the Ram", the owner of the Bo Society is not wooden, but the one who seals the soil, since it is the sealed soil, then it is not afraid of fire, why does a fire occur? The reason for this is that it is a shrine of the dead country, so it is covered by a house, so it suffered a fire.
The "sealing of the land for the society" of the remnants of the Shang dynasty is related to the cultural tradition of the Yin Shang dynasty. In the nature worship of the Shang Dynasty, "Tu (She)" was a very important deity.
The word "soil" in the oracle bone inscription is the shape of sealing the soil, and it is not too much if it is said that the "sealing the soil for the society" of the Lu Guohao Society has a relationship with it.
With regard to the structure of the owner, it is important to clarify the following account.
Spring and Autumn Lu Zhuang Gong Twenty-five Years", this year (669 years ago) in June Xinwei day solar eclipse, Lu with sacrifice sacrifice.
Regarding this matter, "The Legend of the Ram" has this explanation:
Is the solar eclipse a drum and a sacrifice to the community? Seek the way of yin. Camp with Zhu Si. or threatened; Or it is said to be dark, afraid of people committing it, so camp it.When sacrificing to the society, "the Zhu Si camp society", the "Commentary" said that the camp "is also hinging, the same".
The so-called "Zhu Siying (Purple) Society" is to wrap the owner with a red ribbon.
Why?
"The Legend of the Ram" mentions two interpretations, one is "threat", what note means "synonymous with responsibility, the owner of the land of the society, the moon, the essence of the land, the upper is tied to the sky and the sun, so the drum is attacked, and the threat is also the original".
The owner of the society is the spirit of the moon, and the solar eclipse occurs because the moon is guilty of the sun, so he has to blame the owner and bind it with a red ribbon.These two interpretations should be based on different understandings of the form of the communist.The second is to protect the owner. When the eclipse occurs, the sky is dark, and people are afraid of colliding with the owner, so that the ribbon is wrapped around to attract people's attention.
According to the former interpretation, the owner should be made of wood, so it is good to bind it. According to the latter interpretation, the owner of the society may be the one who has sealed the land. Such a commune is the owner of the ground, and people will collide with it if they don't pay attention, so they should be wrapped with a red ribbon, as if a fence was enclosed for the owner.
Both explanations are reasonable, but which one is closer to reality? As far as the situation of the owners of the society in the Spring and Autumn Period is concerned, the former explanation is recent.
First of all, the shrine sacrificed during the solar eclipse in the Lu State should be the Zhou Society, not the Miao Society as the society of the fallen country. It is the custom of the people who are dying to seal the land for the society, and the Zhou Society should not be like this.
Secondly, the concept of the five elements of yin and yang in the Spring and Autumn Period has become popular, according to the concept of yin and yang to explain the causes of solar and lunar eclipses, it is necessary to "threaten" the main yin of the owner, according to the "Ram Biography" He Note, is to "help yang and suppress yin".
In short, from these two aspects, the priest of the Lu Kingdom at the time of this solar eclipse should be wooden. The "Camp of the Silk" allows people to get a glimpse of a custom of the sacrificial shrine at that time, and it is a very valuable record. Regarding the issue of the Spring and Autumn Period with the wood lord as the society, the record of the two Qi people in the shrine in the "Mozi Ming Ghost" already cited earlier is also a circumstantial evidence. It is a article that contains "sprinkling the society with sheep's blood", which should be sprinkled with sheep's blood on the wooden god.
In addition to the establishment of the shrine palace with the wooden god as the shrine god, and the "sealing of the soil for the shrine", there was also a "cong society" in the Spring and Autumn period.
Mozi Ming Ghost says:
In the past, the holy kings of Yu Xia, Shang and the Third Dynasty, the first day of the founding of the capital of the country, must choose the main altar of the country and place it as a temple; Those who must choose the cultivation of wood should be regarded as a cong society.This kind of "cong society" has a lot to do with the "seal" that was used as a symbol of the field in ancient times.
"Zhou Li, Da Situ" contains "to distinguish the number of its state and country, to control its territory and ditch to seal it, to set up its community and tree of the landlord, each with its wild place suitable for wood, so to name its society and its wild", so the ancients had "the great shrine is only pine, the east society is only cypress, the south is only Zi, the west is only Li, and the north is only Huai" ("White Tiger Tongyi Sheji" quoted "Shangshu" Yiwen) said.Judging from the words of Mozi, there were "Cong Society" in the Xia and Shang dynasties, and there are many records about "Cong Society" in the Warring States documents, so it can be speculated that the system of "Cong Society" also existed in the society during the Spring and Autumn Period. The so-called "Cong Society", its shape should be one or several similar tall trees, because the people respect it, the exercise is long, then it is the name of the place, "Zhou Li, Da Situ" Zheng Note said that "if the pine is the society, then the name of the pine Society's wild", this is said or when it is near.
In short, shrine gods and shrine festivals changed a lot in the Spring and Autumn period compared to previous eras.
The main content of this change is that the shrine god has changed from the protector god of the Zhou king in the past to the protector god of the vassal states and even every family and household, and an important change is that the shrine god no longer has too much majesty, but more and more shows a face that ordinary people can also get close to.
For ordinary people, the festival is no longer simply a prayer to the gods, but an occasion for joyful gatherings. This can be said to be a tortuous reflection of the gradual emergence of the lower classes on the stage of history. At the same time, it can also be used as the root of the word "society".
(End of text).
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