Introduction: When Lü Buwei successfully destroyed the kingdom of Eastern Zhou, The Eastern Zhou Jun went out of the city and surrendered, adopting the practice of exposing his upper body, holding a short sword in his hand, and holding a jade bi in his mouth.
<h1 class = "pgc-h-center-line" > (1) the ritual of the five rites</h1>
The Zhou Dynasty ruled the world with "liturgy", and the "five rites" of the Zhou dynasty were used for different occasions, including:
"Worship the ghosts, gods, and revelations of the kingdom with auspicious rites, and mourn the worries of the kingdom with fierce rites;
He is pro-state with courtesy; he is pro-state with military salute; he is pro-people with cha-rites. ”
Therefore, if we look at it this way, the defeat of the war, the death of the king, and the death of the country as a matter of social distress obviously belong to the category of fierce etiquette. Then, in the "Great Qin Fu", the Eastern Zhou Jun, as the king of the fallen country, went out of the city to make a surrender ceremony to Lü Buwei, which naturally belonged to this list.
Judging from the details of the "surrender ceremony" shown in the play, it contains at least three aspects:
First, the Eastern Zhou Jun exposed his upper body
Second, the Eastern Zhou Junkou contained jade bi
Third, the Eastern Zhou Jun held a short sword in his hand
So, are these three acts of surrender of the Eastern Zhou Jun recorded in literature to correspond to them? Who is the prototype of these surrender ceremonies? At present, judging from the surrender ceremonies described in the "Zuo Zhuan" on the occasion of the Spring and Autumn Warring States, there will be at least two levels and five aspects, namely:
The monarch "faces the bound", the monarch "pinned the bibi", the monarch "meat to lead the sheep";
Doctor "Decay";
Shi "Yu Yu";
The first three are what the monarch of a country needs to do, and the last two are what the scholars need to do. From the content point of view, the monarch who implements the surrender ceremony "binds the face", "holds the bibi", and "leads the sheep with flesh", indicating that he will "die"; while the courtiers are "decaying" and "public opinion", and will hold funeral rites for the monarch.
So from this point of view, the surrender ceremony can actually be seen as a kind of "fake funeral". Together, they mourn the fate of a dynasty that is about to end.
< h1 class="pgc-h-center-line" > (2) Koku-kun surrender</h1>
1. The monarch is fleshy
First of all, it is said that the monarch is "meaty", and the Eastern Zhou Jun in "Great Qin Fu" went out of the city bare-chested to see Lü Buwei, but it was not for the sake of playing hooligans, it was to follow the ancient ritual of "meat favoritism".
Meat, Tang Sima Zhen's "History of Suo Yin": "The flesh is also exposed." "Unlike modern people who are so hot in the summer that they can't get their bare shoulders, the ancients were cautious about the shielding of the flesh. To some extent, clothes symbolize the beginning of civilization and are the most important feature of man from animals
"Etiquette and Inner Rules": "There is no respect, do not dare to be flattered."
"Etiquette and Qu Li": "The crown is not exempt, the labor is not spared, and the summer is not dressed".
Therefore, the ancients could only reveal it on the occasion of worship, and if it was not a tribute, even if it was sweating from labor, it could not take off its clothes and expose its body at will. So, what exactly does this standard of worship refer to, and on what occasions will the ancients reveal it in public?
Generally speaking, the ancient flesh is divided into "left side" and "right side", that is, taking off the left sleeve and taking off the right sleeve, that is to say, at most revealing the arm, in fact, there is no such practice as in the play.
The difference between "left favor" and "right favor" is because the pre-Qin respected the left, so according to the record in the "Book of Etiquette and Justice": "Whoever does things with etiquette is left, and if he asks for a crime, he is right." "How to understand it? Let's look at a few typical examples.
Regarding the "left side" used to express the inner respect of the performers, there are those used for funerals. For example, in the Book of Rites and Tan Bows: "Yanlingzi is suitable, and his eldest son dies, and is buried between Win and Bo... Both sealed, left and right, returned to its seal."
There are also those used for archery, such as "Si Shoot Shi Tang Xi, Zhi Zhi Sui" and "All guests did not pick up their clothes, they all decided to do it", the scholar Peng Lin explained the "勽" in the "Liturgical Commentary" when explaining the "勽" in the township archery ceremony: "肑, take off the left sleeve, so as not to hinder archery".
As for the "right side" used to express the meaning of punishment, take the lianpo we are most familiar with, "bearing the sin of jingjing". "History of Lian Po Lin Xiang Xiang Li Biography": "Lian Po heard it, the flesh bears the burden of the thorn, because the guests to Lin Xiang is like a door to apologize for the crime", in fact, this place should be exposed right arm.
So, what kind of "flesh" should the monarch belong to? This is really inaccurate, because if according to the previous definitions of "left and right", if you regard the surrender ceremony as a funeral rite of death of the king of the country, it should be "left-leaning"; if the surrender ceremony is regarded as a punishment for the crime of defeat and death, it should be "right-sided".
Therefore, I largely suspect that the reason why Eastern Zhou Jun took off his upper body in "Great Qin Fu" is most likely that he also made a mistake on this issue, both "left and right", then fortunately, it is better to take off the left and right!
2. The wall of the monarch
It can be seen that the Eastern Zhou Jun in "Great Qin Fu" not only stripped off his shirt, but also had no empty mouth, but also tied a jade bi, what does this mean?
There is a saying that the jade bi contained in the mouth of the monarch here is similar to the "rice containment" used in ancient funerals, and liu Wenqi's explanation in the "Spring and Autumn Zuo Clan Transmission Of the Old Commentary": "The use of the jade bi means that it is not born", which means that taking the jade bi in the mouth is equivalent to you being a dead person, and taking it out as a surrender is equivalent to giving you a life and letting you survive.
"Ritual Decree": "Tianzi rice with beads, with jade; princes with beads, with beads; Qing Dafu shi rice with beads, with shells." ”
However, this statement is not necessarily correct, because if you follow the practice of "rice containing" in the funeral, whether it is the Heavenly Son, the princes, or the Qing Masters and scholars, their mouths do not contain jade bi. If we look at the first person who surrendered yubi, Wei Ziqi, we will understand the true meaning of yubi.
"King Wu of Zhou, Ke Yin. The neutron is his sacrificial vessel, made in the military gate, and the flesh is tied to the face. Lead the sheep on the left, hold the grass on the right, and go forward on your knees to tell you. So king Wu released his son and restored him to his position. ”
Although there is no mention of "pinnacle bi" here, it mentions that neutrinos "hold their sacrificial vessels". In addition, in the "Sixth Year of Zuo Chuan , The Sixth Year of the Duke of Wu", when Feng Bo talked about the matter of the micro-son, he mentioned that "the prince of Wu released his binding and accepted his bi", if the micro-son did not have a "title", the King of Wu could not "accept his bi", which shows that when the micro-son surrendered at that time, he should also have "mouthed the jade bi".
Therefore, the jade bi is an artifact used to sacrifice the heavens, and giving it to the victor means a transfer of the destiny of one's own country.
3. The monarch is bound
It can be seen that in the content of the surrender ceremony of the two monarchs, "Meat Tie" and "Guan Bi", the restoration done by "Great Qin Fu" is more careful, but in the "Face Binding", it is extremely contrary to the ancient records, because the "Face Binding" requires the surrenderer to tie his hands behind his back, so naturally there is no scene of sword sacrifice in the play.
Actually, about what is a "face bondage"? The opinions of the ancients were not very unified. Sima Zhen said in the "History of Suoyin": "Tie your hands on your back and face forward." That is to say, when you tie your hands behind your back, you can only see the front of the surrenderer.
But there is also another version, Pei Xiao's "Interpretation of the Collection of Historical Records" quoted Shao as explaining: "Tie the neck to the group": "The group, the son of heaven, the neck, the neck, the words want to commit suicide." It means to tie the neck of the surrendered person with a rope.
So, which form should it be used? The question that cannot be verified in the literature is answered in an archaeological excavation of the Jinhou Bronze Man: "Face Binding" should be the hands tied behind the back.
This bronze figure was unearthed in the tomb of Marquis Zhao and Jinhou in Quwo North, and Mr. Li Xueqin believes that it should be an artifact from the Jin Lihou period, and from the inscription content, it is known that this bronze man should be the captured king of the Huaiyi State, showing the scene when he surrendered as a defeated party.
Therefore, in the Great Qin Fu, if the surrendered Eastern Zhou Jun followed the ritual of "face binding", he would certainly not be able to offer the sword. So, is there any basis for this practice of self-transformation in the play?
Some, if we have to find a basis, we can't find the "sword offering", but we can find the example of the "sword offering".
The "Biography of the Ram and the Twelve Years of Xuangong" records: "Zheng Bo's flesh, the left holding Mao Jing, the right holding the Luan knife."
He Xiuxi of the Eastern Han Dynasty explained: "The Luan Knife, the Knife of the Sect Temple, the Ring and the Blade have the Luan. Those who carry out the temple utensils show that the temple does not eat blood and surrender. "The so-called luan knife is actually a special knife used to cut livestock during the sacrifice of the Zongmiao Temple. The sacrifice of the special knives of the Zongmiao Sacrifice naturally means that there is no possibility of sacrifice in this country, that is, the meaning of "absolute worship", which is equivalent to a complete farewell to the past.
<h1 class = "pgc-h-center-line" > (iii) surrender ceremony of courtiers</h1>
Of course, the cauldron of the demise of the country must be carried as the monarch, so there will be "king's flesh", "king's face binding", and "king's title" when surrendering, but as a failed courtier, at this time, it is also necessary to follow certain etiquette. How do you do that?
Generally speaking, as the "doctor" class, they need to wear special mourning clothes at this time, as mentioned earlier, in fact, the surrender ceremony is tantamount to a fake funeral, so as courtiers, they naturally need to do enough tricks. In the words of Yang Bojun: "Wear filial piety first, show that the king will die."
"Decay" is the ancient people's mourning clothes, mourning period in the chest embellished with six inches long, four inches wide linen cloth called "decay", knotted on the head or tied to the waist linen, hemp belt or hemp rope and the like is called "quilt".
So, what about the "soldiers" who are at the first level than the "doctor"? Naturally, they also need to do something, that is, to carry the coffin for the monarch. The "hazel" is the coffin. "Sayings": "Len, coffin also." And "public opinion" has a kind of understanding as a verb, which means "to carry", Yang Bojun noted: "Public opinion, lift and act." "That is to say, the priest carried the coffin prepared for the dying monarch and prepared to hold a funeral for him.
It can be seen from this that in the eyes of the ancients, the monarch who went out of the city and surrendered was actually already breathing and sharing the fate with the broken city and the dead country, and to some extent he was a person who was about to die. From the point of view of the surrendered side, the victorious monarch always treats the surrenderer with a "tolerant" attitude, adopting the practice of "releasing his bondage, accepting his bibi, and burning his sword", which is equivalent to giving the dying monarch a chance to be reborn, so as to show his immeasurable benevolence.
Therefore, in the play, we will see that Lü Buwei first took the jade bi from the mouth of the Eastern Zhou Jun, and then accepted the sword offered by his hands, in order to show that as a victor, the "human" side, can lose but not kill, more out of political considerations and strategies.
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