The interpretation of "the great state has a son, the sister of Lingtian" and "the daughter of the maiden, the eldest son is Weixing" in the Book of Songs, Daya, and Daming is not only related to our understanding of King Wen of Zhou, the daughter of Emperor Yi, the marriage of Taiji and the identity of King Wu of Zhou, but also affects our understanding of the historical memory of the Zhou people during the Shang and Zhou dynasties, and will also have an impact on our understanding of the Western Zhou system and the Western Zhou ritual and music civilization. However, the academic discussion of this issue is very limited, mainly focusing on the different interpretations of the commentators of the Book of Songs.
Liu Xiang linked "Sister of Lingtian" and "Sister of the Book of Songs" in "The Biography of the Three Mothers of the Zhou Room", "The Biography of Mao", "Three Family Poems", Zhu Xi's "Collected Poems", Chen Huan's "Poems of Mao", Ma Ruichen's "General Interpretation of Mao's Poems", Fang Yurun's "The Original Book of Poetry", Cheng Junying, Jiang Jianyuan's "Commentary on the Book of Songs" and other previous generations of interpreters of the "Book of Songs" have interpreted "Sister of Lingtian" and "Zhangnu Weixin" as the same person, that is, the concubine of King Wen "Taiji".
Gu Jiegang first linked "Dabang has a son, the sister of Lingtian" with "Emperor Yi returns to sister" in "Zhou Yi, Guimei, Yaoci", and believes that "Dabang has a son, the sister of Lingtian" and "Zhangnu Weixin, the eldest son Weixing" are not the same person, the former is the daughter of Diyi, and the latter is the concubine of Xinguo. Gu's statement was agreed by Fu Sinian, Xu Zhuoyun and Xia Hanyi. Gao Heng's "Commentary on the Book of Poetry" and Zhou Zhenfu's "Commentary on the Translation of the Book of Poetry" adopt Gu's point of view to annotate "Daming". Based on the analysis of the hexagrams and epigrams of "Zhou Yi Guimei", "Gradually", "Tai" and "No", Xia Hanyi believes that the marriage of the daughter of Emperor Yi failed due to childlessness, and became a symbol of the relationship between Shang and Zhou, and included "Emperor Yi Returning to Sister" in the discussion of the grand history of Shang and Zhou.
King Wen is the first load, a match made in heaven. In Qiazhiyang, in Weizhixiang.
Why are the commentators of the "Poems" in the past dynasties accustomed to interpreting "the great state has a son, the sister of the heavens" and "the daughter of the princess, the eldest son of the eldest son" as the same person? Behind this obvious Zhang Guan Li Dai, there is a key problem of the selective memory of the history of the Western Zhou Dynasty by later generations. The author intends to start by exploring the records of King Wen of Zhou, Emperor Yi of Shang, Daughter of Emperor Yi, Tai Ji, Bo Yi Kao, and King Wu of Zhou in Shang and Zhou documents, oracle bone inscriptions, Jin inscriptions, and Jian Mu, and the historical memory and historical construction of the Zhou people on the occasion of Shang and Zhou.
1. "Emperor Yi Returns to Sister": The hidden concubine
Zhou Yi" "Tai" and "Gui Mei" hexagram six or five have "Emperor Yi Gui Mei":
Emperor Yi returned to his sister, Yizhi, Yuanji. ("Zhou Yi Tai Yao Ci" 65).
Emperor Yi returned to his sister, and his king's robe was not as good as his di's robe. ("Zhou Yi, Guimei, Speech" 65).
is talking about the marriage of Emperor Yi of Shang. The commentators of the "Zhou Yi" of all dynasties believe that the daughter of Emperor Yi is suitable for King Wen of Zhou, which should be no problem.
The Book of Songs, Daya, Daming" has the following record about the marriage of King Wen of Zhou:
The heavenly prison is below, and there is a life to gather. King Wen is the first load, a match made in heaven. In Qiazhiyang, in Weizhixiang.
King Wen Jiazhi, Dabang has a son. Dabang has a son, the sister of the sky. Wending is auspicious, and welcomes Yu Wei in person. The boat is built as a beam, and its light is not revealed.
There is a fate from the sky, and the king of Wen is ordered to be in Zhou Yujing. The eldest son is Wei Xing, and the king of martial arts. Protect the right life and cut down the big businessmen.
In the early years of his reign, King Wen married "the son of the great state, the sister of the heavens" as his wife, and "welcomed Yu Wei in person, and built a boat for the beam", showing great respect to his newlywed wife. Xin Guoji's surname, "The eldest son is Weixin, and the eldest son is Weixing", which is talking about Taiji. Are Taiji and "Dabang Youzi, Sister of the Heavens" the same person? "The first record of King Wen", Chen Huan's "Poetry and Mao's Poems" explained: "It is the rule of King Wen." Cheng Junying and Jiang Jianyuan's "Commentary on the Book of Poetry" bluntly said that "King Wen was in the early years of his accession". King Zewen married the son of Dabang in the first year of his reign. "There is a fate from the sky, and the king of Wen is destined to be in Zhou in Beijing", Chen Huan's "Biography" quoted "White Tiger Tongyi Chapter" and "Three Positive Chapters" quoted "Poems" and said: "This Yanwen King changed his name to Zhou, and Yiyi was Jingye." Then "the eldest son Wei Xin" and King Wen "personally welcome Yu Wei" are not in the same year, or at least not at the same time. Therefore, the son of the great state of King Wen's "personal welcome to Wei" and the concubine of Xin are not the same person. Fu Sinian and Xia Hanyi think that Tai Ji is likely to be the concubine of Emperor Yi's daughter, if this is the case, it is just in response to the "Returning Sister and Speech" that "the king's robe is not as good as his di's robe".
"The Biography of Mao" said: "Ling, chime." Chen Huan's "Biography" said: "The "Commentary" quotes "Han Poems" as "Sister of Chime Heaven", and Yun "Chime, for example." '"The great state has a son, the sister of the heavens" means the daughter of the great state, such as the daughter of the Emperor of Heaven. Xin was a vassal state of Yin Shang at that time, was it enough to be called a "big state"? Is Taiji qualified to be compared to the daughter of the Emperor of Heaven? I'm afraid the answer is no, "big state", should refer to business. The Zhou people repeatedly called Yin Shang a "great state" and "great country", and the "Shangshu Summons" said: "The emperor God, change the Yuanzi, the life of the great country Yin", "the heaven has ended the life of the great state Yin"; "King Kang's Message" said: "The emperor changed the life of the great Bang Yin; "The Book of Songs, Daya, Daming" said: "Xie's felling of big merchants" and "wanton slaughtering of big merchants." "Shangshu Da Huo" and "Toast", the Zhou people as the victors, when they issued a precept to the remnants of the merchants, they still humbly called "small state" and "small country", and "Da Huo" said "Tian Xiu Yu Ning Wang, Xing my small state Zhou"; "Toast" said, "Wanton Er Duoshi, not my small country dares to fight for his life". "Dabang" is Shang, and in the era when the Zhou people were still subordinate to the Shang king, it was logical to compare the Shang king to the emperor of heaven and call the daughter of the Shang king "the sister of Lingtian". "Dabang has a son, the sister of Lingtian" is the daughter of Emperor Yi, "Daming", the wife married by King Wen in the first year is the "Emperor Yi Guimei" mentioned in "Tai Yao Ci" 65 and "Gui Mei Yao Ci" 65, not the Tai Ji of Xin State.
According to the "Chronicle of the Bamboo Book", the Shang King Wending killed the season in the eleventh year of Wending. According to the Xia, Shang and Zhou Dynasty Breaking Project, Wending reigned for 11 years, and the eleventh year of Wending was about 1102 BC. Ji Li, Wen Ding, the leaders of the Zhou people and the merchants died in the same year, and the successors King Wen of Zhou and Emperor Yi of Shang repaired and rebuilt the relationship between the Zhou people and the merchants by marriage in the first year of their reign.
Shaanxi Qishan Fengxiao Village Zhou Wen King period of the Zhou people Bujia, Bu bones, there are records of the Zhou people sacrificing to the king of Shang:
h11 1) 癸字 (巳), Yi Wenwu Emperor Yizong. Zhen: Wang Qi o sacrificed to Tang, Ding (Zhen) (Zhu) o two mothers (daughters). Its Yi blood o three dolphin three, o and (have) feet.
h11 84) Wang Qi o (You) Taijia, o Zhou Fangbai (Bo), o (only) foot, not (Pi) left to accept and (have) and (You).
These two oracle bone inscriptions mention a total of three Shang kings: Cheng Tang (Cheng Tang), Tai Jia, and Di Yi. Chengtang is the founder of the businessman, Taijia is the virtuous king of the merchant, is respected as "Taizong", the Zhou people both surrendered to the Shang, accept the gift of the Shang king, and worship the ancestor of the merchant, the virtuous king should be reasonable. But why did the Zhou people sacrifice to Emperor Yi? With the help of Luo Tai's interpretation of "modern ancestors" and "focus ancestors". We can understand the sacrifice of the Zhou people to the Shang kings Chengtang and Taijia as the sacrifice of the Zhou people to the ancestors of the Shang people under the condition of submitting to the Shang Dynasty; And the Zhou people sacrificed Di Yi, it is likely that at this time, in the life of Di Xin, the Zhou people who surrendered to the merchants also sacrificed Di Xin's deceased father Di Yi. However, a comprehensive examination of "Gui Mei Yaoci", "Daya Daming" and Zhou Yuan oracle bone inscriptions, the sacrifice of the Zhou people to Emperor Yi during the reign of King Wen may also stem from the special relationship between King Wen and Emperor B, that is, King Wen married Emperor B's daughter, and King Shang Emperor Yi was the father-in-law of King Wen of Zhou.
The daughter of Emperor Yi married King Wen of Zhou, although she enjoyed a high degree of etiquette treatment, King Wen "personally welcomed Yu Wei, built a boat for the beam", but the daughter of the Shang King from Dabang was not favored. "The robe of the king is not as good as the robe of the king," King Wen of Zhou seems to prefer the concubines of the merchants. Even the daughter of Emperor Yi was returned to her mother's house, "returned to her sister to Su, but returned to Yidi", but King Wen of Zhou left her concubine to marry. The unhappiness of the marriage of the daughter of Emperor Yi is likely to be related to her lack of fertility or the early death of her heirs: "The female inheritor has no real basket, and the scholar has no blood", which is in stark contrast to the heir of Tai Ji. In a large number of documents about King Wen of Zhou, Tai Ji is the highly respected spouse of King Wen, "Siqi" will be together with Tai Jiang, the wife of Gu Gong's father, and Tai Ren, the wife of Ji Li, saying: "The heir of the eldest Hui Yin, then Bai Si man." "The Biography of the Daughters" refers to Tai Jiang, Tai Ren, and Tai Ji as the "Three Mothers of the Zhou Family", and the daughter of Emperor Yi is not listed. The annotations of the "Book of Songs" of the past dynasties have eliminated "Emperor Yi Guimei" in history by interpreting "Dabang has a son, the sister of Lingtian" and "Zhang Nu Weixin, the eldest son Weixing" as the same person - Taiji, and "Emperor Yi Guimei" has been eliminated in history. The elimination of "Emperor Yi Guimei" in history paved the way for the dignity of Taiji and King Wu, and was the basis for the Zhou people in the Western Zhou Dynasty to construct their historical memory and ritual system.
2. The auspicious dream of Taiji and the heir of King Wu of Zhou
The unfavorability of the daughter of Emperor Yi is likely related to the deterioration of relations between Shang and Zhou; And her infertility or the early death of her heirs exacerbated the conflict between her marriage and King Wen of Zhou, and eventually led to the breakdown of this marriage. The breakdown of the marriage between the daughter of Emperor Yi and King Wen of Zhou was endowed with a strong symbolic meaning because it was in parallel with Shang and Zhou in the timeline and Zhou Ren Jian Shang, and was written into the hexagrams of "Zhou Yi Guimei", "Gradually", "Tai" and "No" as an important sign of divination marriage and political affairs. The "lame can perform" and "squint can see" in "Returning to My Sister", and the "Villain Ji, Adult No" in "No Yao" are all intended to illustrate the transformation of good and evil things, and the so-called "No Ji Tailai". Xia Hanyi transformed these auspicious evils into the daughters of Emperor Yi and the Tai Ji and King Wu of Zhou. How did Taiji and King Wu benefit from the failed marriage of Emperor Yi's daughter, and how was the fierce transformation of Emperor Yi's daughter and Tai Ji written and rewritten by history? Documents such as "Historical Records", "The Chronicle of the Bamboo Book", "Yi Zhou Shu Cheng Kou" and "Tsinghua Jane Cheng Kou" provide us with clues to explore this problem.
The Zhou people were already strong enough to contend with the Shang dynasty during the reign of King Wen and decided to replace the Shang dynasty as the co-ruler of the world. The Zhou people built their own alliance base through marriages with the Jiang and Ji ethnic groups; and widely recruited Fang states and tribes who opposed the Shang Dynasty, with a view to establishing a broad anti-Shang alliance; Then during the reign of King Wu, the great cause of the Jian Shang was finally completed.
This Bamboo Book Chronicle "Di Xin:
In the first month of the spring of the twenty-first year, the princes went to Zhou. Boyi and Shuqi returned to Zhou from Guzhu.
Twenty-three years, he imprisoned Zeber in the Mountains.
In the twenty-ninth year, Shi Xibo, the princes rebelled against Xibo, and returned to Cheng.
In the spring and March of the thirtieth year, Xiber led the princes to pay tribute.
The present Bamboo Book Chronicle and the Xia, Shang and Zhou Dynasty Breaking Project have very different records of the Shang Dynasty Emperor Xin. The "Bamboo Book Chronicle" records that Di Xin reigned for 52 years, and the "Xia, Shang and Zhou Dynasty Breaking Project" believes that Di Xin reigned from 1075 BC to 1046 BC, a total of 30 years. The record of the year of Emperor Xin in the "Present Bamboo Book Chronicle" is obviously exaggerated, and there is a year that is divided into several years. Therefore, when the author uses the record of Emperor Xin in the "Bamboo Book Chronicle", he omits the year with his facts.
The princes of Zhou" and "Xibo led the princes to pay tribute" show the influence of the Zhou people in fighting against the Shang kings during the Dixin period. That is, the so-called "Xibo Gui" in the "Historical Records of Yin Benji" is Yin cultivating virtue and doing good, and the princes rebelled and returned to Xibo. Xibo is big, and the reason is that it is slightly out of weight." That is to say, Confucius said in the Analects of Taber: "(King Wen) has two thirds of the world, in order to serve Yin." Zhou Zhide, which can be said to be the most virtuous." King Wen of Zhou had a huge influence among the princes, Fang countries, and tribes at the end of the Shang Dynasty, so many princes, Fang countries, and tribes took the initiative to "go to Zhou"; At the same time, King Wen of Zhou believed that the Zhou people did not have the ability to launch a general attack on the Shang king at this time, so he chose to Taoguang to maintain obscurity and continue to submit to the Shang king.
During the reign of King Wen, the Zhou people became increasingly powerful, and although they were still superficially subordinate to the Shang king, they had been recognized by many fang states and tribes, and became an important political force that posed a great threat to the power of the Shang king. The Zhou people had already made a political decision to join the merchants, but out of strategic considerations, they chose to temporarily maintain their glory and accumulate strength in the hope of killing them with one blow. As the daughter of Emperor Yi, who married into the Zhou family as a representative of the merchant power, her identity is both subtle and embarrassing.
Both Yi Zhou Shu Cheng Kou and Qinghua Jian Cheng Kou record Taiji's auspicious dream: the Zhou people will be mandated by Heaven to replace the rule of the Shang king, and the appointed people are King Wen of Zhou and Prince Fa. There are discrepancies in the text and details of the records of the Book of Yi Zhou and the Qinghua Jian.
Yi Zhou Shu Cheng Kou":
King Wen went to Shang in Cheng, the first month was both alive and bold, Da Ji dreamed that the court of Shang was producing thorns, and the boy sent the catalpa tree of the Zhou court in the que, turned into pine and cypress, and was shocked, in order to tell King Wen, King Wen is to call the prince to occupy the name. The king and the crown prince sent and worshiped Ji Meng, and received the great order of the emperor God.
Tsinghua Jane Cheng Kou":
The king of the Yuan Dynasty was born in the month of Zhen (Zheng), and the eldest (Tai) Ji dreamed of the Shang Dynasty (only) Zhu (thorn), and the boy sent the Zhou Tingzi tree in the middle of the world, turned into a pine and cypress, and was honored (surprised) and sued the king. Wang Fu dared to occupy, Zhao Prince Fa, humble (俾) spiritual name, purification. I wish the king of Xinyi, Wu rate the great (Tai) concubine, and the Zongding Xuan Da (Tai) Zifa. 敝 (coin) sue Zongfang (祊) Sheji, pray for the mountains and rivers at the end of the sixth, and attack the god of business. Wang, Cheng (烝), occupy in the Ming Hall. The king and the eldest (Tai) son sent and worshiped Ji Meng, and was ordered by the emperor to God.
Yi Zhou Shu Cheng Kou said that "King Wen went to business in Cheng", and in the twenty-ninth year of Emperor Xin in the "Bamboo Book Chronicle", there was "Shi Xibo, the princes rebelled against Xibo, and returned to Cheng". Taiji's auspicious dream occurred after King Wen was released from Jinli and returned to Chengyi. "Historical Records of Zhou Benji" records Xibo's detention and release, and also records that after Xibo's return to China, he "did good deeds", broke off the lawsuit of Yu and Rui, and "next year, cut down the dogs". King Wen lasted a total of six years from "Gou Rong" to "Xibobang", and King Wen was released from Jinli about seven years before his death, about 1053 BC.
Tsinghua Jane Cheng Kou said that Tai Ji "was shocked and sued the king." Wang Fu dared to occupy it, and the prince was edicted". Tai Ji woke up because he dreamed that the Shang Dynasty royal court was full of thorns, and the boy sent Zhou's catalpa tree planted in the Shang Dynasty royal court, and turned into pine and cypress trees and other trees; Tai Ji told King Wen of Zhou about this dream, but King Wen did not dare to divinate alone, and chose to receive the ritual with Tai Ji and Prince Fa. Although "Yizhou Book" and "Qinghua Jane" all record that "the king and the prince sent and worshiped Jimeng, and received the great order of the emperor to the emperor God"; However, the "Wang Fu dares to occupy" in "Tsinghua Jane" is intended to show that the Jianshang must be completed by King Wu of Zhou. The "Wu Rate Purifying the Great (Tai) Concubine" in "Tsinghua Jane Cheng Kou" is intended to show that Tai Xi has the same important status as King Wen of Zhou and King Wu of Zhou in the Zhou Ren Jian Shang incident. Why did Taiji have the auspicious dream of "Zhou people acting as businessmen"? Why did the Zhou people prophesy through Taiji's auspicious dream? Geng Chao believes that "the Zhou people's inheritance of the mandate of heaven originated from Taiji's auspicious dream, which reflects that Taiji, as the wife of King Wen, also planned political affairs and played an important role in the establishment of the Zhou Dynasty." The author believes that in addition to reflecting Taiji's political participation and political power, Taiji Jimeng also shows Taiji's and Xiaozifa's intervention in the power of King Wen of Zhou. Taiji tried to influence King Wen's heir with the auspicious dream of "being appointed to represent the merchants". "Yi Zhou Shu" and "Tsinghua Jane" record that Taiji's dream is called "Xiaozifa", and the summons of King Wen is called "Prince Fa", and the difference between "Boy" and "Prince" is not only the difference in words, but also reveals the change in the identity of "Xiaozifa". "Xiaozifa" became "Prince Fa", and then became "Wuwang Fa", and pushed himself to the pinnacle of history through Jian Shang. Amplifying the historical memory that is beneficial to oneself and constructing a historical writing that meets the expectations of the ethnic group and one's own political interests has become the most beneficial political choice for King Wu of Zhou and his successors.
3. The vanished Bo Yi Kao
Historical Records: Guan Cai's Family" records the heirs of King Wen and said:
King Wu has ten brothers of the same mother. The mother is called Taiji, and the princess of King Wen is also. His eldest son is called Bo Yi Kao, then Wu Wang Fa, second Guan Shuxian, second Zhou Gongdan, second Cai Shudu, second Cao Shu Zhenduo, second Cheng Shuwu, second Huo Shuchu, second Kang Shufeng, and second Ji Zai. Least in season. There are ten Kundi of the same mother, only Fa, Danxian, left and right auxiliary Wen Wang, so Wen Wang Sheboyi is tested and Fa is the prince. and King Wen collapsed and was established, which was for the king of martial arts. Bo Yi Kao has already died.
Bo Yi Kao, and then I don't know what to do.
It is believed that Taiji is the concubine of King Wen, and Boyi Kao is the eldest son of Taiji and King Wen. Zhang Shoujie's "Historical Records of Justice" quoted "The Imperial Century" and said: "Prisoner King Wen, the eldest son of King Wen said Boyi to test the quality of Yin, for the Emperor, cook for the soup, give the King of Wen, and say, 'The saint should not eat his son's soup'." King Wen eats it. He said, 'Who is the Sage of Hebe?' I don't know how to eat his son's soup. '"It is said that Bo Yi Kao died in the prison of King Wen, and Bo Yi Kao died before King Wen of Zhou died. There is a logical problem with this account of Zhang Shoujie: since King Wen was imprisoned, his son Bo Yi should not be held hostage at the same time. The "Zhou and Zheng Jiaojiao" of "Zuo Chuan: Three Years of Hidden Princes", because Zheng Zhuang complained that King Zhou Ping was "two to Yu", and King Ping rose in order to show his trust in Zheng Bo, "Prince Fox is hostage to Zheng, and Zheng Gongzi is suddenly hostage to Zhou", but Zheng Zhuang Gong and King Zhou Ping are not controlled by each other. After Jin was defeated by Han Yuan, Qin agreed to Jin's sue for peace, promised to release Jin Huigong, and took his prince as a hostage: "Return to him and hostage his eldest son". The exchange of hostages or unilateral hostages between the two political forces was based on political balance and compromise, how could the Zhou people send Boyi to Shang as a hostage while King Wen was imprisoned in Shang? If Bo Yi Kao really used to be a hostage in Shang, the time should be after King Wen was released.
The Han and Wei dynasties cited the stories of Bo Yi Kao and Wu Wangfa many times when discussing the issue of the eldest and youngest of the concubines, providing us with detailed historical materials about the identities of Bo Yi Kao and Wu Wangfa, the relationship between the two, and the issue of King Wen of Zhou's choice of heirs. "Hanshu Mei Fu Biography", Mei Fu wrote to Emperor Cheng of the Han Dynasty when he asked for the enshrinement of Confucius's descendants, saying: "This saying that Confucius is the queen of Yin, although it is not orthodox, the descendants of Confucius think that it is the queen of Yin, and the ceremony is also appropriate." Who? The princes seized the sect, and the holy palace seized suitability. Yan Shigu noted that "suitable for reading". And quoted Ruchun's words: "Seize the suitability, the king of Wen Sheboyi is also the king of Wu." Although Confucius is a concubine, he can be the queen of Yin. Ruchun and Yan Shigu believe that "King Wen Sheboyi is examined and established as a martial king" is to seize the heir, then Boyi Kao and Wu Wangfa were not born to the same mother, and Boyi was examined as a concubine, and Wu Wangfa was a concubine. "Hanshu Huo Guang Biography", "Jin Shu Liu Yao Zaiji", "Liang Shu Jianwen Emperor Ji", "Northern Qi Shu Diao Rou Biography", Lang You, Liu Cong, Liang Wu Emperor Xiao Yan, Diao Rou when discussing the monarch's heir to the virtuous rather than long, all cited the examples of Boyi Kao and Wu Wangfa as the basis, then the Han, Wei, Jin, Southern and Northern Dynasties mostly took Zhou Wen Wang Liwu Wang Fa as the heir, not because Bo Yi Kao was dead, but out of the initiative of Lixian, Mei Fu, a Western Han person, raised the question of Wu Wangfa's non-concubine.
The son is valued by the mother, and the mother is valued by the son", under the patriarchal system of the primogeniture inheritance system of the Zhou people, the mother and the son are a community of interests; Bo Yi Kao and Wu Wangfa have the difference between their concubines, so their mothers must not be the same; If King Wu is not the heir of King Wen, then Tai Ji is not the wife of King Wen. Although "Guan Cai Shijia" considers Bo Yi Kao and Wu Wangfa to be the sons of Tai Ji, this is likely due to the misidentification of "Emperor Yi Guimei" after it was forgotten. When the Zhou people chose to forget "Emperor Yi Returns to Sister", the son of Emperor Yi's daughter was also diluted, and even evolved into "Returning to Sister: Speech" on the sixth "Female Inheritance Basket is not real, Shi Yi Yang has no blood, no profit". Wu Taibo and Zhong Yong are the uncles of King Wu of Zhou, Tai Bo has no heirs, and the descendants of Wu and Zhong Yong are Yu Wu and Yu; Uncle Guan and Uncle Cai made a rebellion, and after Zhou Gongdan quelled the rebellion, he raised Cai Shudu's son Hu as the secretary of Lu State, and "restored Hu Yu Cai"; "Historical Records" said "Bo Yi Kao, and then I don't know what to seal", it seems that the relationship between Bo Yi Kao and Wu Wangfa is really very bad, so King Wu did not consider the descendants of the feudal Bo Yi Kao after the Jian Shang.
Uncle Guan, Duke Zhou, Uncle Cai, Uncle Cao, Uncle Cheng, and Uncle Huo all had feudal kingdoms after King Jian Shang of Zhou Wu, and Uncle Kang was awarded the title of Yu Wei when he became king, and Ji Zai was awarded the title of Yu Yin. "Guan Cai Shijia" said when King Wu did not seal Uncle Kang and Ji Zai: "Uncle Kang and Ji Zai are few, and they have not been sealed." "The "Historical Records" explains that the half-brother of King Wu of Zhou, except for Bo Yi Kao, is sealed and unsealed, but why is it only in the feudal records of Bo Yi Kao and his descendants? In the fourth year of Dinggong (506 BC), Ziyu talked about the feudalism and duties of King Wu's half-brother in the early Zhou Dynasty, saying: "Ji Ji gave the land, and Uncle Tao gave the people." He also said: "There are eight brothers of King Wu's mother, Zhou Gong is Dazai, Uncle Kang is Sikou, Ji Ji is Sikong, and the fifth uncle has no officials." The "Historical Records" also said: "The season is contained in the record. Yan Ji and Uncle Kang are all tamed, so Zhou Gong raised Uncle Kang as Zhou Sikou, and Yin Ji as Zhou Sikong, and ruled by Zuo Cheng Wang, all of which are famous in the world. "Although the young Kang Shufeng and Yin Jizai, who are among the Wuwang brothers, did not obtain a fief when they were young because of their youth, they were both divided when they became kings, and assisted King Cheng in governing the world as Sikou and Sikong. "Zuo Chuan" explains that King Wu's half-brother has a function, and if he has no office, he also says that he is "unofficial", but it does not mention Bo Yi Kao. This seems to indicate that Bo Yi Kao was not the half-brother of King Wu of Zhou. Bo Yi Kao was not the eldest brother of King Wu of Zhou, and his mother was definitely not Taiji. Although King Wu of Zhou inherited the throne of King Wen by virtue of his outstanding ability, and achieved the greatest political development of the Zhou people through the Jian Shang; However, the identity of Boyi's eldest son has always been a potential threat to the virtuous and holy image of King Wu, and it has affected the construction of the patriarchal system with the primogeniture inheritance system as the core in the Western Zhou Dynasty. Diluting and blurring the memory of the Zhou people for the Boyi examination became the most favorable choice for King Wu of the Zhou Dynasty and the construction of the Western Zhou system.
February** Dynamic Incentive Program