論殷周金文中以「辟」為丈夫歿稱的用法

On the Character Pi 辟 as the Deceased Husband in the Yin and Zhou Bronze Inscriptions

殷周青銅器中有九件器的銘文從上下文意推測，是婦女為死去的丈夫製作青銅器，其中有七件銘文中對受祭者的稱謂中包含了「辟」字，七件中有三件，受祭者名號分別為「文辟日丁」與「辟日乙」，合於殷代到西周早期十日族群命名的「［文］（［］：括號表示可以省略）＋親稱＋［日］＋十干（甲、乙、丙、…壬、癸）」 的形式，此種形式的其他例子如：文父日乙、文考日癸、文母日庚、文且乙公、文匕日戊、文姑日癸、文子丁等，「文」字後都是親屬稱謂，因此筆者認為此處的「辟」字的意思，與《禮記‧曲禮下》：「祭…夫曰皇辟。」的「辟」字相同。因此認為此處的「辟」就是女性對丈夫的「歿稱」。同樣用法延續到西周時期的《孟姬𫥉簋》與《晉姜鼎》。另外幾件銘文，妻子自稱「婦」，卻未具體表明受祭者身分，只言「日＋十干」，但是從上下文意，知道係妻為夫作器。此種省略「辟」的形式，筆者認為是因為金文中的「婦」字的原意是妻子，與丈夫是相對的。筆者並且提出金文中其他因為親稱的相對性而省略的例子。以婦為「妻子」的看法可以修正李學勤「婦」的主要意義為「子婦」的看法。

A contextual analysis of nine Yin and Zhou bronze inscriptions shows that the bronzes were commissioned by women and dedicated to their husbands. Seven of the nine inscriptions involved the character ''pi 辟.'' Three of the seven inscriptions fit into the formula of ''Wen 文 + kinship term+ ri 日 + one of the ten stems (jia 甲, yi 乙, bing 丙, ding 丁,... etc.)'' which is the standard name formula for a deceased relative. They are ''Wen pi ri ding 文辟日丁'' and ''Pi ri yi 辟日乙'' respectively. The deceased with the same types of names -- such as Wen fu ri yi 文父日乙, Wen kao ri gui 文考日癸, Wen mu ri geng 文母日庚, Wen zu yi gong 文且乙公, Wen bi ri wu 文匕日戊, Wen gu ri gui 文姑日癸 and Wen zi ding 文子丁-- are quite common in the bronze inscriptions of the Yin and western Zhou periods. In these cases, the characters behind ''wen 文'' are all kinship terms. Based on this comparison, the author argues that ''pi 辟'' should also be a kinship term. It is supported by a line in the Liji Quli 《禮記‧曲禮》 which says that ''In funerary ritual, ... the deceased husband should be called huang pi 皇辟. '' Thus the character pi in both bronze inscriptions and classical records can denote a term used by a woman to designate her deceased husband. The same kind of usage can be found in bronze inscriptions of the western Zhou periods such as the inscriptions of Mengji Zhi gui 《孟姬𫥉簋》 and Jin Jiang ding 《晉姜鼎》. In other inscriptions of this group, the patron addressed herself as fu 婦 without clear designation of her relationship with the dedicated. The name of the dedicated becomes gui 癸 or ri-gui 日癸 without the kinship term. Nevertheless, the context shows that the dedicated was the patron's husband. The author suggests that the character pi was abbreviated because the other kinship term fu meaning ''wife'' already expressed the woman's relationship with her husband. From this analysis, the author concludes that the primary sense of fu in the bronze inscriptions of the Yin and Zhou periods should be ''wife'' instead of ''son's wife'' as suggested by Li Xueqin.