The Wei and Jin dynasties and the Northern and Southern Dynasties stone carvings distinguish the twelve rules of counterfeiting

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Source | Author of the Research Center for Unearthed Literature and Paleographies, Fudan University Liang Chunsheng's original question | Ten cases of stone carvings in the Wei, Jin, Southern and Northern Dynasties to identify counterfeits are shared| Shuyi Commune (ID: shufaorg)

The stone carvings of the Wei, Jin, Southern and Northern Dynasties are precious cultural relics, so for various reasons, the phenomenon of forgery is endless. When modern scholars collate and study the stone inscriptions of this period, they should naturally exclude the inscriptions. In the field of stone carving, many achievements have been made in the academic field. As far as the Wei, Jin, Southern and Northern Dynasties are concerned, at least 170 inscriptions from this period have been discovered [1]. Despite this, in fact, there are still a considerable number of Wei, Jin, Southern and Northern Dynasties inscriptions that have not yet been clearly pointed out, and further identification work needs to be carried out urgently. Summarizing the experience of the predecessors, coupled with the author's exploration, the identification of stone carvings can be carried out from at least the following aspects: 1. Those whose origin is unknown may be carvings. Generally speaking, the credibility of stone carvings found through scientific archaeological excavations is very high, while the credibility of stone carvings of unknown origin obtained by non-archaeological excavations is greatly reduced, and some identification work is required to eliminate the possibility of forgery before they can be used as authentic historical materials. Second, if the cadres and branches are incompatible, it may be a carving. When the stone carvings of the Wei, Jin, Southern and Northern Dynasties generally use the Ganzhi period, this Ganzhi method has certain conventions, such as the Ganzhi period, and the Shuo Ri Ganzhi is generally indispensable. The ancients should not be wrong in general. If it is not customary or the stem branch is wrong, it may be inscribed. 3. If the font does not match, it is likely to be engraving. For example, the stone inscriptions of the Wei and Jin dynasties are generally in the new style, and the stone carvings of the Northern Wei Dynasty are mostly in the Wei tablet style, if the font does not match, it is likely to be a carving. Fourth, if the glyph does not match, it is likely to be engraved. For example, some modern simplified characters did not appear until after the Song Dynasty, and if they appeared in the previous stone carvings, it can be basically determined that they are carved at this moment. Fifth, those who do not agree with the historical facts are likely to be engraved by the grave. For the same historical event, if there is a serious discrepancy between the stone inscription and the historical books and other historical materials, the inscription is likely to be an inscription. Sixth, those who do not match the lineage are likely to be incompatible. According to the excavated and handed down documents, we can compare the lineage table centered on the family during the Wei, Jin, Southern and Northern Dynasties. If the lineage material provided by a stone inscription conflicts with the lineage table, it is likely that the inscription is inscribed. 7. Those who do not agree with geography are likely to be incompatible. On the basis of historical materials with the official history of geography (or topographical) as the core, we can have a relatively in-depth understanding of the setting and evolution of ancient political regions. If a stone inscription reflects a geographical material that clearly contradicts this, it is likely that the inscription is inscribed. 8. Those who do not match the official position are likely to be incompatible. There is also a special and in-depth study of the establishment and evolution of officials in ancient times. Relevant knowledge can also be used as an important reference for verifying the authenticity of stone carvings. If the official situation recorded in a stone inscription is contrary to historical reality, the engraving can basically be determined to be an engraving. 9. Those who plagiarize other texts are likely to be engraved. Plagiarizing other texts and only changing numbers, or intercepting other texts to piece together a text, is a means of forgery in stone carving. If this phenomenon exists, then the moment can basically be determined to be a carving. 10. Those who use inappropriate words are likely to be inappropriate. Chinese words are contemporary. By comparing the literature, we can often determine the approximate era of the appearance of a certain word. Accordingly, it can also provide assistance for the identification of stone carvings. 11. Those who do not understand literature and science are likely to be engraved. Stone forgers are often not of high level, and when they are put together, they often do not understand the art. This is also the basis for the identification of stone carvings. 12. Those who violate reason are likely to be indecent. Stone forgers sometimes have unreasonable situations when piecing together the characters, and the carvings can also be identified according to this.

These methods can often be used in combination to improve the accuracy of identification. The following is mainly used to analyze the carvings of the Wei, Jin, Southern and Northern Dynasties of the Ten Directions. Example 1: Cao Wei He Yan Brick Zhi (see "Beitu" 2/6 [2] and "Proofnotes" 2/198 [3]) should be engraved as a rubbing. First of all, the "School Note" will be Zhiwen as a poem: "Pity Kangfu, He Yan's work, transport grain to this point, and end up with a violent illness, if the west is peaceful,

The coffin passed through the dynasty, and the gold was enjoyed. Zhong Da mailing. "Wherein" hyper "made"

"Movement"

"To"

",""The characters are not seen in the book, and the glyphs are suspicious, so they should be forged glyphs. Secondly, the text is not reasonable, the sentences cannot be read through, and it is made up of the hash of the forger. Thirdly, the circumstances of the excavation of the chronicle are unclear and suspicious. Fourth, the Zhiwen said that "Emperor Ming died on the fourth day of July in the fifth autumn", Emperor Ming refers to Cao Ei, but he is a nickname after Cao Ei's death, and he is not allowed to be called; And "the fourth day of the seventh month", this kind of date law has no basis in ancient times, and it is obviously forged. In short, there is no doubt that this ambition is engraved. Example 2: The statue of Zhang Botong of the Jin Dynasty (see "Beitu" 2/47 and "Proofreading" 2/281) should be engraved. Mr. Jin Shen has already started from the aspect of statues, pointing out that this moment should be a forgery in the late Qing Dynasty and early Republic of China [4]. It is further proved from the record of the statue that it is a forgery. First of all, the stone carving font of the Western Jin Dynasty is generally Lishu, and the regular script with a mature writing system is like the Wei tablet style, and the font does not match. Secondly, the text says that "Jin Taikang Yulong has three years", "Yulong" generally refers to a person who controls intelligence, not as a synonym for "Yushi", and this dating method is not found in other stone carvings, and it should be the language of the creator. Third, the text says that "the Maitreya statue is built in a district", which is a typical Maitreya belief, but the Maitreya belief began in India, and the relevant classics were introduced to China from the Western Jin Dynasty, and the prevalence of Maitreya belief was not until after the Eastern Jin Dynasty and the Northern and Southern Dynasties [5]. Therefore, it is impossible to have Maitreya belief and Maitreya statues during the Taikang period of the Western Jin Dynasty. This alone can conclude that this moment must be lost. In short, at this moment, both the statue and the text are forgeries. It is not credible that the "Proofnote" uses this moment as the early stone Buddha statue and vow in our country. Example 3: The epitaph of the Jin Xu Wen □ (see Beitu 2/63, Proofreading 2/322, and the Trowel inscription, see Compilation, 8[6]) should be an inscription. First of all, the Zhiwen said that "on the twenty-sixth day of October in the eighth year of Yuankang, Xu Jun was □ in Xinleli, Donglai Lu Township, Jin Dynasty, ninety-seven, and did not Lu Xu." Check the "Twenty Shi Shuo Leap Table", Yuankang 8th year September Gengwu Shuo, October Gengzi Shuo (51 [7]), the stem and branch are incompatible. According to the "Book of Jin and Geographical Chronicles", there is Luxiang County under Donglai County in Qingzhou [8], and this chronicle "Lu" is falsely written as "Lu", and the glyph is suspicious. The semantics of the phrase "Bulu" are repetitive, and "Bulu" is used for scholars and "薨" is used for princes, and the two are not similar when combined. Secondly, the text said that "his son and his daughter Bu Ji were reburied, and there was one out of seven old tombs in the west, five in the county, and ten in the southwest." In ancient Chinese, ten is an integer, and below ten is a zero number, and the preposition "有" should be added between the integer and the zero number [9]. According to this, the "seven" in "seven has one" is not an integer, which is not in line with the grammatical norms of ancient Chinese, and is obviously caused by the forger's ignorance of grammar. In short, this ambition must be fulfilled. Example 4: The statue of the king of the Northern Wei Dynasty (see "Beitu" 3/6, "Proofreading" 3/234) should be forged. The inscription says that "the first year of Taiping Zhenjun of the Great Wei Dynasty □□March 17th Jiaxu", check the "Twenty Shi Shuo Leap Table", Ding Chou in June of the sixth year of Taiyan (440 years), and the Taiping Zhenjun (65) of the Northern Wei Dynasty changed to the Yuan Dynasty, then the March of the year shall not be pre-called the year name of Taiping Zhenjun, which shows that this statue must be remembered. And in March of that year, it was ugly, and the cadres and branches were not compatible. Example 5: The statues of Wei Hui □ and Xuan Ning in the 19th year of Taihe of the Northern Wei Dynasty (see "Beitu" 3/22 and "Proofnote" 3/283) should be engraved. First of all, Wen Yun "Taihe 19th year old Jihai August 2 Youshuo 15th", check the "Twenty Shi Shuo Leap Table", Taihe 19 years (495) years old Yihai August Ding Youshuo (71), the cadres and branches do not match. Secondly, the text says that "with the ancestor monk Tan went to □ Buddhism, headed by the governor of Zanzhi and the prefecture Hu Cao joined the army", the literature and science are not clear, and the establishment of the governor began in the sixth year of Emperor Wuding of the Eastern Wei Dynasty Xiaojing [548)[10], and the Taihe period should be called the history of assassination. This alone can be concluded to be undoubted. Example 6: The statue of Yan Huiduan of the Northern Wei Dynasty (see "Beitu" 3/36 and "Proofreading" 3/306) should be engraved. First of all, the inscription states that "on the 15th day of March in the 23rd year of Taihe, the bhikshu monk Yan Hui was appointed as His Majesty the Emperor, the Empress Dowager, and the parents below", in which "Empress Dowager" refers to the Empress Dowager Feng, the grandmother of Emperor Xiaowen, but Empress Dowager Feng had died in the 14th year of Taihe (490), and should not be placed alongside "His Majesty the Emperor" in the text[11]. Secondly, according to the practice of Buddhists to address them, "bhikshu" and "bhikshu monk" should be followed by their Dharma names, but in this account, such nondescript titles as "bhikshu monk Yan Huiduan" and "bhikshu monk Yan Zundao" appear, which shows that they must be observed. Example 7: The epitaph of Cui Long of the Northern Wei Dynasty (see "Luoyang" 229 [12] and "Proofreading" 4/41) should be engraved. First of all, the lord of the Zhi died in the first year of Zhengshi (504), and died at the age of sixty-six, so he was born in the fifth year of Taiyan (439). Zhi called "the battle of the cool, and the king is also meritorious." Later, he surrendered to Mu Qian, and was specially awarded the general left". According to the "Book of Wei and the Chronicles of the Ancestors", the Northern Wei Dynasty was in Taiyan for five years, when the master had just been born or had not yet been born, how could he follow the army to fight and make military exploits? It can be seen that it is undoubtedly engraved. Second, there are a lot of Chinese characters in Zhi. Such as the "long" of "Jun Zhen Long"

", "Life Spring Order" of "Spring"

"," "Relocation of Fenzhou Thorn History"

","Return" of "Return"

The "rut" of "Dry Rut"

", "good at talking about metaphysics" of "talking about "doing"

", none of them are found in other stone carvings of the Northern Dynasties, and they should be made by the forgers who looked at the wind and captured the shadows." 倜傥之傥"傥"作"

According to research, "dang" as a homophonetic alternative to "party" appeared after the Song Dynasty, while the analogous simplified character with "fu" as "fu" appeared even later [13]. "Bu Jiao in the northeast of Los Angeles Shuangpanling" of the "double" work"

", the "side" of "Weizhen Frontier"

They are all vulgar words that appeared after the Tang and Song dynasties [14], and there is no "Shuangpanling" in the northeast of Luoyang City. Third, the chronicle said that "Renchen died of illness in December of the first year of Zhengshi, and there were six of the sixty in the Spring and Autumn Period...... In the epitaph of the Wei, Jin, Southern and Northern Dynasties, the "Yue" in this position is without exception the first particle of the sentence, and it is "Yue". However, the "Yue" here can only be interpreted as "through" [15], which is inconsistent with the usual practice. In short, this ambition must be fulfilled. Example 8: The statue of Zhai Pulin in the Northern Wei Dynasty (see "Beitu" 3/83 and "Proofnote" 4/43) should be forged. First of all, the text said that "the filial piety of Zhai Pulin in the right township of Chuqiu County, Weihui County, Bianzhou, cultivated and raised, served relatives and was sick and incomprehensible, and finally buried and mourned and destroyed", according to the "Wei Shu Topographical Chronicles", there is no so-called "Weihui County" and "Chuqiu County" in Bianzhou, there is no county in the history of Weihui, and Chuqiu County was established in the sixth year of Emperor Kaihuang of Sui Dynasty [16], and "Xiaoyang County" is even more unsolicited in the literature. Secondly, the text says "make the deceased parents, often kiss the Buddha, go to the Pan Hui, Si Si pray", "Pan Hui" is the Pan Tao Meeting, referring to the mythical Western Queen Mother in the Yao Chi set up a banquet to taste the peach. Although this myth originated from the "Inner Biography of the Han Dynasty" forged by the Wei and Jin dynasties, it was basically formed after the Song Dynasty [17], and the words "Pan Tao Society" and "Pan Tao Festival" appeared in the literature after the Song Dynasty, so the word "Pan Hui" in this statue record is very suspicious. And the peach will be a Taoist legend, and it is also indecent to appear in Buddhist statues. Thirdly, the "眫" in "Si Si Qi" should be read as "hope", and this phenomenon of using words is also not seen in other stone carvings of the Northern Dynasties. In short, there is no doubt that this statue is a forgery. Example 9: The Statue of Uncle Yang Xian of the Eastern Wei Dynasty (see "Beitu" 6/103 and "Proofnote" 7/366) of the Eastern Wei Dynasty should be engraved according to the so-called "Yang Xianshu's Re-Portrait Record" (see "Beitu" 6/104 and "Proofnote" 7/368) on April 14 of the second year of Wuding. First of all, it is recorded as "the Wuchen day of March in the second year of Wuding of the Great Wei Dynasty", and the "Twenty Historical Shuo Leap Table" is checked, and the second year of Wuding (544) is the second year of March Yiyoushuo, and there is no Wuchen day in the month, and the second day of April is the 14th of Wuchen. "Yang Xianshu's re-creation of the statue" is "Wuding 2 [year] □ month 2 Mao Shuo 14th day Wuchen", the number of months is remnant, the builders are not examined, and the supplement is March, so that the cadres and branches are not in line [18]. Secondly, the "閤" in the inscription "Xihu Sacrificial Wine" is "Pavilion", and "䈤" is "wish", which are inconsistent with the stone carving habits of the Northern Dynasties. Third, the record says that "Parents Kangyan, Zhideng Ten Lands", which was made by praying for the blessing of parents, and "Yang Xianshu's re-creation of the statue" is called made on the day of the death of his father. The "Proofnote" did not suspect that this was a forgery, so the real "Yang Xianshu's Statue" was named "Yang Xianshu's Re-Statue". Now it is said that the engraved should be eliminated, and the real engraved should be corrected. Example 10: The epitaph of the horse turtle in the Northern Zhou Dynasty (see "Beitu" 8/199, "Proofreading" 10/352, and "Trowel" 491 for trowel text) should be an inscription. First of all, the former Zhiwen was called "to go to Shenjia for five years and his ancestor Ma Zheng Meng to eliminate Feng Chaojing", and later also called "the person who recruited the son of the horse turtle, felt the spirit of karma, and showed off the group", the former Ma Zheng was the ancestor of the horse turtle, and then Ma Zheng was the father of the horse turtle, which was contradictory before and after, unreasonable, and was a reflection of the inferior level of the servants. Secondly, the Zhiwen said that "the first year of Wuding of the Great Wei Dynasty was the Gongcao of Shanyang County", and Wuding was the year name of Emperor Xiaojing of the Eastern Wei Dynasty, and the Eastern Wei regime belonged to the Yu regime in the eyes of the Western Wei and Northern Zhou Dynasty, and it was impossible to call the epitaph of the Northern Zhou people "Great Wei". Thirdly, the inscription "Feng Chao Please" is written as "Feng Chaojing", "Yinqing Guanglu Doctor" is written as "Yinqing Guanglu Doctor", "Qinghe County Shou" is written as "Qinghe County Shou", and "Past Dynasties" is written as "Past Dynasties", all of which are not found in other stone carvings of the Northern Dynasties, which are very suspicious. In short, this will must be engraved. The above is only as far as the author knows, the stone carvings of the Wei, Jin, Southern and Northern Dynasties of the Ten Directions have been identified, and it is believed that there are more carvings that need to be further identified. The purpose of this article is to throw bricks and stones, and hope that the academic community can give due attention to this issue, so as not to be misled by the carving.

[1] For a summary of the relevant achievements, see Jiang Lan, "A Review of the Research on the Identification of Historical Inscriptions", Master's Thesis, Southwest University, 2007, pp. 91-100; Zhao Haili, "Research on Epitaph Literature of the Northern Dynasties", Ph.D. dissertation, Shandong University, 2007, pp. 370-373, 388-398; Ma Lijun, "Distinguishing the Epitaph of the Han Family and the Epitaph of Yuanli", Jianghan Archaeology, No. 2, 2010, pp. 88-94. For other omissions, please refer to Wang Qingzheng, "Overview of Stone Inscriptions in the Southern Dynasties", Cultural Relics, No. 3, 1985, p. 84; Zhou Zheng, "Zhang Menglong's Epitaph", The Collector, No. 5, 2002, pp. 21-23; Gong Wanlin, "The Identification of Several Statues and Tablets of the Northern Dynasties", Art Observation, No. 4, 2006, pp. 112-113; Liang Chunsheng, Research on the Evolution of Regular Script Components, Thread Binding Books, 2012, pp. 171-176; Liang Chunsheng, "Several Issues that Should Be Paid Attention to in the Collation of Stone Inscriptions of the Six Dynasties of the Han and Wei Dynasties: Taking the Proofreading of the Inscriptions of the Six Dynasties of the Han and Wei Dynasties as an Example", website of the Research Center for Unearthed Literature and Paleographies, Fudan University, July 5, 2012. [2] Beijing Library, Jinshi Group, "Compilation of Chinese Stone Carvings in the Collection of Beijing Library" (hereinafter referred to as "Beitu"), Zhongzhou Ancient Books Publishing House, 1989. The number of table books before the slash and the number of pages after the table. The same applies hereinafter. [3] Mao Yuanming, "Proofreading of Inscriptions in the Six Dynasties of the Han and Wei Dynasties" (hereinafter referred to as "Proofnotes"), Thread-bound Books, 2008. [4] Jin Shen, "Identification of Buddha Statues", Shanghai Ancient Books Publishing House, 2004, p.103. [5] Shen Ren Jiyu, History of Chinese Buddhism, Vol. 3, China Social Sciences Press, 1988, pp. 589-606; Hou Xudong, "Folk Buddhist Beliefs in Northern China in the Fifth and Sixth Centuries: An Investigation Centered on the Records of Statues", China Social Sciences Press, 1998, pp. 108-109. [6] Zhao Chao, Compilation of Epitaphs of the Han and Wei Dynasties and the Northern and Southern Dynasties (hereinafter referred to as the Compilation), Tianjin Ancient Books Publishing House, 2008. [7] Chen Yuan, "Twenty Historical Shuo Leap Tables", Ancient Books Publishing House, 1956. [8] [Tang] Fang Xuanling et al., Book of Jin, Zhonghua Book Company, 1974, p. 450. [9] Wang Li, Manuscripts of the History of the Chinese Language, Zhonghua Book Company, 1980, p. 254. [10] Cf. Dictionary of Chinese History, edited by the Compilation Committee of the Great Dictionary of Chinese History, Shanghai Lexicographical Publishing House, 2000, p. 2271. [11] In the Northern Wei Dynasty statues before the 14th year of Taihe, "His Majesty the Emperor" and "Empress Dowager" are cited at the same time, such as the 54 statues of Yiyi believers and women in the seventh year of Taihe, such as "His Majesty the Emperor, the Empress Dowager, and the Prince" ("Beitu" 3/14, "Proofnote" 3/262), but the Empress Dowager Feng was still alive at that time. [12] Luoyang Municipal Bureau of Cultural Relics, Selected Epitaphs of the Northern Wei Dynasty Unearthed in Luoyang (Luoyang), Science Press, 2001. [13] Li Leyi, "Simplifying the Etymology", Chinese Language Teaching Press, 1996, p.57. [14] For the word "double", see page 228 of Li Leyi's "Simplified Character Origins" and page 78 of Zhang Shuji et al., "Simplified Character Origins". The word "edge" can be found on page 18 of "Simplified Word Origin" and page 49 of "Simplified Character Traceability". [15] Both the Luoyang and the Proofnotes list this journal in March of the second year of the first year, but there is no doubt that it is not out of order. [16] See Dictionary of Chinese History, p. 3015. [17] Cf. Yuan Ke, The Great Dictionary of Chinese Mythology, Sichuan Lexicographical Publishing House, 1998, p. 621. [18] Zhang Hongmei, "Two Rules for the Examination of Stone Engraving Time in the Collection of Chinese Stone Carvings in the Beijing Library" (Jianghai Academic Journal, No. 6, 2011, p. 64), although it is pointed out that the "March" of this inscription should be "April", but there is no doubt that it is an inscription.

本文收稿日期為2012年11月21日。 本文發佈日期為2012年11月22日。

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