從述祖到揚己──兩周「器主曰」開篇銘文研究

A Study of Pre-Qin Bronze Inscriptions Beginning with “Qizhu yue”

本文主要針對兩周「器主曰」開篇銘文進行歷時性研究，並在前賢研究基礎上提出新的見解。文章從敘述口吻、銘文結構、文本性質以及主題演變等四方面切入：第一，本文認為「器主曰」開篇銘文與其他銘文最大不同之處在於主述口吻，其不僅保留作器者之立場與心境，更自成一套較特殊的敘述方式。第二，這類銘文約在西周中、晚期發展出穩定結構，多由伐閱之辭、獻辭以及嘏辭所組成，春秋以後則由器主自報家門以及說明鑄器緣由兩部分組成，並延續至戰國時期。第三，就文本性質而言，本文主張西周時期的文本保留了禱辭本質，但考慮到銘文結構與用詞高度一致化的情形，可知其並非儀式進行當下所使用的祭告文本，而是經過重新編寫的版本，因此同時具備禱辭、頌辭以及製作動機之敘述。第四，呼應兩周社會的變遷，這類銘文也存在由「述祖」到「揚己」的轉變趨勢。西周著重器主藉由對家族祖先功績的重塑，以確立自身的職務與定位；兩周之際開始與其他銘文的交融與匯流，較顯著表現在敘述性軍事銘文選用「器主曰」開篇；春秋以後轉向宣揚器主，明確宣告其個人價值，雖提及祖先的自報家門格式，但較傾向藉釐清器主身分來歷以襯托其政治實力，而此時整體內容已與非「器主曰」開篇銘文未有太大差異。整體而論，兩周「器主曰」開篇銘文的變化不僅涉及儀式、文本乃至於記憶的形成，更能見微知著地了解兩周宗法制度、社會結構、精神思想的變革。

This article investigates Zhou dynasty inscriptions that begin with the phrase “Qizhu yue” 器主曰. It reaches the following four conclusions. First, when the inscription starts with “Qizhu yue,” it adopts the vessel maker’s voice and tone of expression. Second, the structure of these inscriptions became stable in the middle and late Western Zhou, and they were for the most part comprised of three components: the statement of merit, the statement of dedication and the statement of purpose. However, in the Spring and Autumn and Warring States periods, they more commonly consisted of only a self-referential statement and a reason for casting. Third, although the inscriptions from the Western Zhou retain the essential qualities of prayer, considering the uniformity of their structure and content, they were more than likely not the actual ritual texts used in the rites. The ritual texts we read on the bronzes included prayer, eulogia and the motivation behind their composition, which suggests that they were recomposed after the rites were performed. Finally, the theme of the inscriptions underwent an important change, from remembering the ancestors to self-promotion in the midst of social change. In the Western Zhou, “Qizhu yue” inscriptions usually sought to highlight the ancestors’achievements; in the period spanning the Western and Eastern Zhou they converged with other types of inscriptions, including those that extolled military exploits. These later inscriptions focused on the self-promotion of military deeds and political merit during the relocation of the Zhou royal court, a practice that reached its peak in the Spring and Autumn period. They mention ancestors only to demonstrate the legitimacy of their power. In addition to the four points noted above, inscriptions beginning with “Qizhu yue” also shed light on changes in the patriarchal system, the social structure and the spiritual thought of the Zhou dynasty.