The Research For Inscriptions In The "shi" And Related Issues

There are a large number of "shi" and collective shi names in Yin Ruins ritual inscriptions, the word "shi" has a unique evolution trajectory, from the configuration of intent, "shi" is a pictograph ideograph. Inscriptions on the "shi" and "zhu" is the word homology, a variety of academic argument, but from the inscriptions, "shi" the evolution of the word shape analysis point of view, "shi" and "zhu" Although the word association, but not homologous to the word .the words should be the relationship between ancient and modern characters. "Shi" as a pictographic character ideographic characters, which created characters beginning with the Shang dynasty of the original meaning of religion, intent is the high altar of a platform or"anzu". And this altar, or the"anzu"symbols as gods exist, the behavior of ancestral worship ancestral spirits to worship appendages, while the later is more than replaced by wooden tablets. Shang period still has a primitive religious nature, as a case of the altar, or sacrifice, "shi" where is the place to worship their ancestors and other spirits, should first have the "shi" of the ritual, after the "zong "The sacrifice, and in the" zong "of the ritual and later learning that the temple festival is different .from the ancient text data and archaeological data, address in the" zong "of worship is more as Muji, the Yin royal ancestor worship, many wasconducted before the tomb of their ancestors, the Shang Muji still more prevalent.Divination ritual display were collective shi names of many inscriptions found in the Yin Ruins king many early inscriptions, that group,"shi"groups"bin"groups and"li"groups, king of the world in general from the Wu Ding period of early to ZuGeng later.collateral concept does not exist in the Shang Dynasty, which later generations have not been incurred during the Shang Dynasty of anthropology, the concept of direct and collateral. The concept for the use of direct and collateral ancestors limited to ritual worship spectrum. Spectrum in the ritual worship, the king of setting a standard for the direct and collateral are basically two, that is, whether the son is the King and I, a direct descendant of the king. System of the late Shang Dynasty Zhou Ji spouse Rusi is on the two principles in this extension. Meanwhile, the royal sacrificial system in the Shang Dynasty for the immediate and close attention to the concept of sacrifice is not a particularly late Shang Dynasty was generated in the early Shang Dynasty already prevailing in this case.Collective shi names in the "Da shi" of the title does not refer to all the immediate kings, It should not be understood to refer only to the Shangjia, including Dayi, Dading, Dajia, Dawu, Dageng "Six Da shi ". the "Da shi" refers to generation of specific kings is not fixed, it referred to a specific ancestors on behalf of different groups has changed with the times; as the "Da shi" the relative scope of should be found to son for the King and I king of the conditions of the ritual worship of a spectrum of the immediate kings, or may include Xian Gong Shangjia, but not including the Sanbao Ershi; specifically , the "Dashi " may be the case for the large altar or AnZu. In the Yin Ruins ritual inscriptions, for different surname ancestors of the gods, "Yishi," so for ritual divination are many, but the inscriptions more exist in the Shang Dynasty Early bin group and the li group of inscriptions, late inscriptions, especially Sacrifice Zhouji inscriptions not be found. which reflects the Shang Dynasty to constantly adjust their sacrificial system. Facilitate this adjustment is mainly due to the growing strength of a powerful business dynasty, and concomitant rise of royal growing.There are significantly different between the collective shi names of early and late Zhouji sacrifice system, the collective shi names reflects the "Qinqin" sacrificial principle and Zhouji sacrifice system is embodied in a "Zunzun," the sacrifice principle, which is two different religious order. In the religious ceremony and ritual functions, the collective shi names of a wide range of ritual and the more specific purpose. The sacrificial system of Zhouji was manifested as a systematic and standardized rituals, it reflects more the political order of service for public purposes. As the Shang Dynasty sacrificial system at different stages before and after the representative, the early inscriptions in collective shi names shows the late Zhouji sacrifice to the development of the system, there should be a process of evolution, the factors that contribute to this process of change continued to enhance the performance of the crown , the increasing politicization of the sacrificial system and system itself to adapt to this change and improvement Finally, Zhou Ji made the system defend the sovereignty of a new order tool, Sacrifice and rites of the standardization system is in line with the realistic needs of growing royal power .Therefore,as the late Shang dynasty system and complex system of the Shang Dynasty ,Zhou Ji shows the performance increasing politicization of religious worship and secular,from the collective shi names of early to late Zhouji sacrifice the development of the system, is a theocratic monarchy and the forces of the process of mutual growth and decline, it reflects the weakening of religious authority and kingship rising trend.