As we all know, the relationship between Zhou and Xia has always been very close. Whether it is the multiple marriages between the two nationalities, the similar scope of activities between them, and the related totem worship, it seems that Zhou is a descendant. This is also the reason why many scholars insist on "Zhou". But can these origins explain Zhou Xia clan? I don't think so.

The relationship between Zhou and Xia is roughly as follows:

(A) Zhou people call themselves "Xia"

In many documents, we can see that Zhou people call themselves "Xia". This term first appeared in Shangshu Zhou Shu. Among them, Gao Kang mentioned: "(Zhou Wenwang) spent a summer in our region, surpassing one or two countries to repair my western soil." In the article "Legislation", it is said that the appointment of Yin in the Zhou Dynasty is a destiny, and it is also said: "It is because I have summer, and it was appointed by merchants." The "regional summer" and "summer" mentioned in the two documents are all boasted by Zhou people, even with the color of humility. All show the intention of Zhou people to pretend to be descendants of Xia people. In addition, it is worth pondering that this situation mostly comes from the Yin and Zhou Dynasties, which has to be questioned. Did Zhou people simply think they were descendants of Xia nationality, or did they take the name "Xia" for some purpose? In my opinion, there are many reasons for the latter. The death of Yin and the prosperity of Zhou Dynasty is a major historical turning point. The thought of "respecting heaven and protecting the people" and the thought of governing the country by virtue advocated by Zhou people later reflected the completely different political ideas between Zhou people and Yin merchants. Just like the excuses of many emperors in later generations. Zhou people call themselves Xia, which seems to be a subtle way of life on the surface, but actually shows a political concept of self-excuse. In the view of Zhou people, Yin merchants lost their so-called virtue, so the regime perished. The name Xia was chosen to give its agent a reasonable explanation to maintain its dominant position. Therefore, the subtle phenomenon that Zhou people call themselves "Xia" is essentially a political means, and it cannot be inferred that the former Zhou people originated in Xia.

(2) Early Earth observation

Another important connection between Zhou and Xia is his early view. Many scholars have talked about the coincidence of the origin of the pre-Zhou clan and the Xia clan, which shows the close relationship between the two clans. Here, I mainly quote Mr. Wang's exposition in the book The Early Origin of the Chinese Nation. Mr. Wang believes that "the activity area and culture of the Xia nationality, especially in the early summer, are mainly in Fenshui Valley, Shanxi". As early as the 1930s, Mr. Qian Mu put forward the view that the pre-Zhou clan originated in Shanxi, saying that "the original base of the pre-Zhou clan is not in Shaanxi, but in the east of today's Shanxi River." The theory of money is also used in the History of Pre-Qin Dynasty. Contemporary scholars Zou Heng and Li Zhongli also talked about the origin of this theory. Therefore, the author believes that this view is highly credible. The similarity of the geographical views of the two nationalities proves that Xia and Zhou are indeed closely related, but it is not rigorous to arbitrarily speculate that Zhou people and Xia are of the same origin. At this time, the three clans of Xia, Shang and Zhou were just clans, no different from Fang at that time. Since they are different races, they naturally belong to different blood ties. It can be seen that the clan of the first Zhou Dynasty did not originate from the Xia Dynasty.

(3) Totem worship

In the early days of human society, ancestor worship was mostly the inheritance and development of totem worship. Surname comes from totem, and Xia people's surname is "Yi" because "Yi" comes from "Yi", which was once the primitive totem of Xia people. Some scholars believe that the totem of the Xia nationality "tears of Coix lachryma" is related to Hou Ji, the ancestor of the Zhou Dynasty. Because "Coix lachryma jobi" is a crop, and "Hou Ji" is the god of agriculture. Here, I agree with Henry Hui Wang's book Jiang Yan, Ji Zhou, Hou Ji and Their Generations, and think that there are two different Ji Shen recorded in ancient literature, one is Hou Zhuji of Jiang Yan tribe, and the other is Hou Ji of the first week, which are far apart, as can be seen from the "loss of its algebra" of Zhou Dynasty lineage. The deity related to the totem worship of Xia people is the former. The totem of Zhou clan is written in my essay Totem of Zhou People (see appendix). Its totem is a bear, which is very different from the totem of Xia nationality. From the perspective of totem belief, the origins of Xia and Shang tribes are obviously different, and the clan of the pre-Zhou dynasty could not have originated in Xia.

In addition to the above three refutations, surnames are also important evidence of the origin of different nationalities in Xia and Shang Dynasties. Xia people's surname is "Si" and Zhou people's surname is "Ji". From the glyph structure, we can only see that both of them have elements left over from the matriarchal clan, and there is no other related connection at all. In early countries, surnames were often used as symbols to divide blood tribes. Different surnames, according to the concept of the ancients, have the saying that there are different kinds of virtues. In many documents, it is often recorded that Zhou people are different from Xia people. The most obvious is a record in Zuo Zhuan in the thirty-first year of Gong: "Wei Chenggong dreamed that Kang Shu said,' Take its picture and enjoy it.' Public life worships each other. Ning Wuzi couldn't, saying,' Ghosts and gods are not their own, so don't worship them. What happened? If you don't enjoy each other here for a long time, it's not a defense crime. You can't be king or duke of Zhou. Please sacrifice your life. ""In this record, the words tell us that Yi people are the same family as Emperor Xiang, but not the same family as Kang Shu and Ren people, that is, Xia surnamed Yi and Zhou surnamed Ji are not the same family.

To sum up, from the aspects of Zhou people's self-assertion, the early wishes of the two ethnic groups and their totem surnames, there is indeed a connection between Xia and Zhou, but it can still be seen that the pre-Zhou did not originate in Xia.

The origin of Zhou clan and Shang dynasty.

Compared with the complex relationship between the pre-Zhou clan and the Xia clan recorded in the literature, its relationship with the Shang clan is much simpler. We generally look at it from two aspects: the bloodline and industrial form of the two ethnic groups.

(1) immediate in-laws

"Descent refers to the form of inheritance recognized by certain social norms when people's blood relationship develops to a certain stage in society." Many ancient historians believe that the ancestors of Zhou people and Yin Shang originated from Di Ku in Gaoxin. This view is obviously influenced by the Shang and Zhou lineages recorded in Historical Records. "Historical Records of the Three Dynasties" has a cloud: "Gao Xinsheng was the Yin ancestor, and he was born and abandoned (Hou Ji) as the Zhou ancestor." However, if we look around the world, we can see that the Yin people passed from the fourteenth ancestor to the Tang Dynasty, and from the Tang Dynasty to the twenty-ninth king, among whom "the fourteenth brother". This spread from Yin Zuqi to Shang * * * to the 29th century. However, Zhou abandoned himself in the15th century and passed it on to King Wen. As we all know, Wen and Shang and Zhou dynasties are contemporary, but compared with the lineage of Shang and Zhou dynasties, they are far from each other. It can be seen that Sima Qian's record of the lineage of the Zhou Dynasty is false. In addition, the Book of Songs, an important document about the origin of Zhou people, only mentioned that Hou Ji, the ancestor of Zhou Dynasty, was the son of Jiang Yuan, but did not say that Jiang Yuan was a princess. According to Mr. Li Jiannong, this statement "the ancient historian of the national war wanted to complete the theory of homology between Yin and Zhou Dynasties, so he benefited from it, and Sima Qian took this as a historical fact." In addition, Mr. Li Jiannong also got textual research from the earliest marriage relationship and activity area of Yin and Zhou people. It is not a historical fact that Zhou's ancestors "said that he was a noble scholar of Yin and Zhou people".

(2) Industrial form

As we all know, Zhou is a nation that attaches importance to agriculture. This can be seen from the fact that the clan was named "Hou Ji" in the early Zhou Dynasty, that is, the god of agriculture, or from the praise of many agricultural activities in the Book of Songs. However, compared with the Yin people, although the Yin people had already entered the agricultural period, they were still addicted to the old habit of hunting. Their monarch liked hunting and even hindered agriculture, which was regarded as a great warning by Zhou people. What best reflects the difference between Yin and Zhou life is the record in Shangshu Wuyi:

Duke Zhou said, "Alas! A gentleman has no escape. The difficulty of the prophet's harvest is to escape, and then he knows the dependence of the villain. As a villain, my parents are hardworking and do not know the difficulty of cultivation. It is a joke to run away. ……

Duke Zhou said, "Alas! I, Zhou and Wang are the only winners, and I am self-restrained. King Wen is humble, that is, Kang Gong Tian Gong. The emblem is gentle and courteous, protects the king, and is fresh and unhappy. From the Korean dynasty to the coffin in Japan and China, we don't eat leisurely, but use salt and all the people. King Wen didn't dare to swim in the fields, making a sacrifice for Pingzhou. King Wen was ordered to be middle-aged and enjoy the country for fifty years. " ……

Duke Zhou said, "Alas! Following the current king heir, he has no desire for scenery, leisure, travel and land, and all people are honest. No emperor said that "having fun today" is not the training of the people, nor the training of the sky. People sometimes feel embarrassed. If there is no Yin, you will be confused and addicted to debauchery and virtue! "

As can be seen from the above words, Zhou people looked down on the ease of the Yin people and used it as a warning to future generations. If the clan of the pre-Zhou Dynasty originated from Yin, and Zhou and Yin belonged to the same clan, Gai would not have said so. Moreover, at the beginning of the Zhou Dynasty, although the development trend of early people's life was from fishing and hunting to animal husbandry, and from animal husbandry to farming, there was no obvious boundary between them. During this period, although the Yin people had gone deep into the agricultural period, animal husbandry was still an important industry. This is a completely different industrial form. From the clan before Zhou Dynasty, agriculture has always been valued. It is far-fetched to say that they are homologous.

In addition, Zhou people once said that "there is summer", but they never said that they were closely related to Yin, which shows that Zhou people did not agree with Yin's politics, production and lifestyle. Moreover, Zhou people attach great importance to blood relationship, and if they were with a businessman, the matter of logging out would not be so crowned. This can also be reflected from the side that the clan of the pre-Zhou Dynasty did not originate from the Shang Dynasty.

three

As can be seen from the above article, the pre-Zhou clan did not come from Xia, which was closely related to it, and it was impossible to be a clan with Shang.

From the perspective of the history of thought, some ancient historians agree with the homology of Xia, Shang and Zhou, such as Sima Qian's view in Historical Records, which is the need to maintain the thought of great unity. The pre-Zhou clan and the pre-Zhou culture have their own origins, so don't be confused by what is said later. In the early years, the idea that Jizhou clan originated from Huangdi tribe was deeply rooted in people's hearts. In modern times, there are also sayings that the tribe and the Huangdi tribe originated from the emperor, among which the late Xu Zhongshu's statement is the most powerful, which also provides great inspiration for later scholars to study the origin of Zhou, and also provides new ideas for studying the origin of early nationalities and the relationship between tribes.

From the social and historical point of view, exploring the origin of the nation is inseparable from the following points:

First, the surname

Second, totem belief.

Third, social customs.

Fourth, the migration of the earth.

Verb (abbreviation of verb) industrial form

The above points are often used in the above text, so they are not repeated here.

To explore the origin of a nation, especially an ancient tribe with a long history, it is necessary to use the research methods of social history to a great extent. However, in the study of China's social history, we haven't fully established our own systematic theory, so that many times we analyze problems from the perspective of social history, but we are mixed with many mainstream historiography theories. How to use social history research methods properly and systematically is also what we need to focus on in future research.

References:

[1] the theory and method of social history research in China [C]. Peking University Publishing House. 20 1 1 year.

[2] Li Jiannong. The first draft of China's pre-Qin and Han economic history [M] Wuhan University Press, 2005.

[3] Xiao Guoliang. Study on the ancient economic history of China [M]. Peking University Publishing House. 2005.

[4] Wang. The ancient history of China [M]. Shanghai: Shanghai People's Publishing House. 2003

[5] Wang. The early origin of the Chinese nation Tianjin Ancient Books Publishing House [M].20 10 year

[6] Xie Weiyang. China's early countries. Zhejiang people's publishing house [M] 1995.

[7] Sima Qian. [M] Historical Records (three notes). Zhonghua Book Company.

[8] "Shangshu Wuyi". Notes on the Thirteen Classics [M]. Shanghai Ancient Books Publishing House. 1997.

[9] Zhu. Notes on the Book of Songs (Ancient Style Edition) [M] Taiwan Province Province: Wanjuanlou Publishing House, 2003.

[10] Yang Kuan. History of Western Zhou Dynasty [M]. Shanghai: Shanghai People's Publishing House. 2003。

[1 1] Gu Jiegang. Discrimination of ancient history [C]. Hainan: Hainan Publishing House. 2003。

Shen Changyun. On the origin of Zhou clan and the birthplace of Huangdi clan. [J] Journal of Zhangjiakou Vocational and Technical College. 1999No. 12.

[13] Xie Weiyang. The lineage of Zhou Dynasty and its influence in the history of China. [J] Journal of Social Sciences of Jilin University. 1985 No.4

[14] Li Yuan. A Textual Research on the Zhou Family Name Xia in Shangshu. [J] the study of historiography. 65438 +0, 2065438 +0.

Henry Hui Wang. Jiang Yan, Ji Zhou, Hou Ji and their generation [J]. Journal of Baoji University of Arts and Science 1, 2008

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Appendix: On the Totem of Zhou People in The Book of Songs

The Book of Songs is an extremely important historical document for studying the society of the Zhou Dynasty, and it plays a vital role in exploring the totem of the Zhou people. Based on Daya and Sigan in The Book of Songs, this paper briefly discusses the viewpoint that Zhou people's bears are totems from the aspects of regional factors, surnames, children's superstitions and totem taboos.

Keywords "The Book of Songs" Totem Zhou Jiang Jixiong

The Book of Songs is China's first collection of poems. It is not only a well-known ancient ballad, but also a precious historical document. While accurately and profoundly restoring the history of the Zhou Dynasty, it also provides valuable information for future generations to study the Zhou people's society. The Book of Songs has a high historical and folk value, in which totem culture is also reflected to a great extent. According to Wang Guowei's famous "double argument method", that is, combining underground data with paper data to study the truth of archaeological history. Because it is impossible to get close contact with and study the archaeological remains related to the totem of Zhou people at present, we will roughly demonstrate the totem of Zhou people embodied in the Book of Songs by combining the existing literature and the archaeological research materials published by recent scholars.

"Totem, originally a dialect vocabulary of American Indians in Gibois, means national symbol or national emblem." Totem is based on the perfect consciousness and worship of primitive human beings, and its manifestations are generally some animals and plants, inanimate objects or natural phenomena. Primitive humans usually think that these "sacred objects" are their ancestors or protectors, and clans are derived from them. Totem worship continued until the end of primitive society and was replaced by ancestor worship. The Book of Songs records the origin and ancestors of Zhou people.

The Book of Songs Fenghua Living wrote:

"JueShengMin, d jiangyuan. What about strangers? Sacrifice is a blessing, and there are no children. The emperor believed and knew. It carries the earthquake, fertility and education, as well as Hou Ji.

Today is my birthday, my husband. Nothing is wrong, nothing is harmless. What spirit, restless. I can't go to Baikang, but I have children.

Birthday alley is written by cattle and sheep. A flat forest, born to be cut down. The ice and snow at Christmas are covered with birds. The bird left, but Hou Ji spoke loudly. The truth is true, and the voice carries the word.

I was born crawling, and I was embarrassed to eat. This is a good thing, this is a good thing. Embarrassment of grain service, hemp and wheat, and melons.

Hou Ji's birthday, there is a way. There is much grass and yellow hair. Real square, real bud, real seed, real hair, real show, real good, real clever, real chestnut. There is a family.

A good kind of birth surrender: Weiwei, Weiwei. The constant harvest is an acre; What remains unchanged is whether it is negative or not. Back to Zhao Si.

How about celebrating my birthday? Or beat or beat, or raise or something. Interpretation of Babalj, Floating and Floating. Carrying a plan, carrying it, and sacrificing the fat man with Xiao. Take the jackal as the jackal and the burnt one as the fierce one. Raise the age of the heir.

There are more than beans in Ansheng, and the fragrance of beans begins on the chessboard. God lives in Xin, but when Hu stinks. House, ordinary innocence and regret, that's it. "

This poem, written in the Western Zhou Dynasty or the early Spring and Autumn Period, tells the legend of Jiang Yuansheng's Hou Ji and Hou Ji's contribution to agriculture. Introduction. Described the birth process of Hou Ji, the first male ancestor of Zhou people. Hou Ji was conceived by his mother, Jiang Yuan, following the footsteps of the Emperor of Heaven. She was abandoned repeatedly, and all kinds of signs appeared, which didn't hurt her. Hou Ji made great contributions to agriculture in the Zhou Dynasty, and also invented the cultivation of "millet", so later generations named it "Hou Ji".

Another poem in The Book of Songs, Xiaoya's Four Cadres, was sung by Zhou craftsmen to celebrate the completion of the King's Palace in Zhou Dynasty. Among them, the last four chapters pray for the master to have a good dream and give birth to a noble woman, which truly reflects the birth concept of Zhou people. The full text is as follows:

Rank rank, dry, faint Nanshan. Like bamboo shoots, like pine trees. Brotherhood, good type, no phase.

It seems to be a continuation of the ancestors, and the buildings are blocked. In the southwest, its residents all live in the same place, talking and laughing.

Covenant House, Cockroach's Cockroach. The wind and rain are gone, the birds and mice are gone, and the gentleman is impressed.

Such as wings, such as spine, such as birds, such as flies. This gentleman is nearby.

Colonize its court and feel its embarrassment. Kuang is right, Kuang is dark, and the gentleman is quiet.

Down to Guan, up to Gui, is Anse's bed. This is sleep, this is prosperity, this is my dream. He Wei of Ji Meng, Wei Bi of Wei Xiong, Wei Snake of Wei.

Can I help you, my Lord? Wei Xiong Weiwei, men are lucky. D-D-D-D-D-Snake, a woman's luck.

It is a person, a bed for sleeping, clothes and a platform for getting rid of. I weep for you, Dizhu, the king of the clan.

It is the place where women are born, where they sleep, where they wear clothes and where they play with tiles. There is nothing but etiquette, only talking about wine and food, and there is no embarrassment for parents.

These two poems describe the ancestors of Zhou people and their concept of fertility respectively. We know that totem worship is closely related to ancestor worship and children's belief. Based on these two poems and other historical materials, this paper infers and demonstrates the totem view of Zhou people from the following aspects.

1. What is the totem of Zhou people?

Ancestor worship is the inheritance and development of totem worship, and its object of worship is no longer animals and plants or natural phenomena, but people. People who are worshipped are often influential figures such as ancestors, leaders and wizards of their own tribes and clans, and deify them into superhuman and supernatural beings as ancestors' sacrifices. "There are many legends about a woman's ancestors in ancient books, which shows that all clans and tribes in ancient China have their totems."

Therefore, to explore the totem beliefs of Zhou people, we should start with their ancestral beliefs. The first poem "Daya Sheng Min" mentioned above wrote: "Jue Sheng Min, Jiangyuan, Wei Shi. What about strangers? Sacrifice is a blessing, and there are no children. The emperor believed and knew. The earthquake carries sorrow, and the birth carries education. The time is Hou Ji. "We can see that the Zhou people think that their earliest ancestor is the female ancestor Jiang Yuan, and Jiang Yuan gave birth to the male ancestor Hou Ji of the Zhou people from the emperor." Shoes, meaning practice, step on. Wu means footprint. Minimum, thumb, thumb. "Jiang Yuan is standing on the" emperor "thumb footprints pregnant. Since Jiang Yuan is the earliest ancestor of Zhou people's belief, is the "emperor" pregnant with him the "god" in Zhou people's ancestor worship? What exactly does "emperor" mean? " "Jian Zheng" says: "The emperor is also a god. "And god, obviously refers to the god of heaven. But as we all know, there is no belief in God in primitive society, and God is the product of class society. Therefore, how could Jiang Yuan, the ancestor of Zhou people born in primitive society, "follow the emperor's footsteps and have children"? Obviously, this statement is suspected of being rumored by later generations. At this point, try to trace the truth of this statement further to explore the totem belief of Zhou people.

Since the theory of "traces of the emperor" is not established, what are its traces? This is recorded in different documents. "Historical Records of Zhou Benji" records: "Hou Ji, Zhou, abandon his name. His mother is Tai's daughter named Jiang Yuan. Jiang turned out to be Yuan's princess. When Jiang Yuan went out into the wild and saw the trace of the giant, she said with her heart that she would practice as still as a pregnant woman. If you have children during your stay, you think it's a bad omen. Abandon hutong and not practice. If there are many people in the forest, move it; And abandon the canal ice, birds recommend it with wings. Jiang thought God, so he adopted Chang Zhi. I wanted to give up at first, but I gave up because of the name. " In this theory, it is a great change to replace the "imperial traces" with "giant traces". It is also recorded in the History of the Three Kingdoms: "Hou Ji was the first king of literature, and Hou Ji was born without a father. Hou Ji's mother is Jiang Yuan. When she saw a great man, she practiced it. Knowing his body, he gave birth to Hou Ji. " At this point, the "giant trace" was further highlighted. And in many ancient books, combined with folk sayings, it is considered that Jiang Yuan is "the trace of an adult" rather than "the trace of an emperor". For example, Shi Mao Biography Volume 25 quoted Wang Yi from The Songs of Chu Tian Wen: "Jiang Yuan, the mother of Hou Ji, saw the traces of adults and behaved strangely, so she became pregnant and gave birth to Hou Ji." Zhou Wuwang in Chronicle of Bamboo Books mentioned: "At the beginning, the princess's name was Jiang Yuan, and she offered sacrifices to the suburbs. When she met a great person, she made it come true. At that time, if someone felt good about himself, he was born with a body. " There is also a saying in Lun Heng Ji Yan that Hou Ji's mother is a great man. From this perspective, "walking in the footsteps of adults (giants)" is a common saying.

It can be seen that Jiang Yuan was born in Hou Ji. The trace of Jiang Yuan's shoes is actually the trace of totem. Now, we will further explore the truth of "adult" and assume and infer the totem of Zhou people.

Second, the basis of inferring the totem of Zhou people

What is "the trace of an adult"? Mr. Sun Zuoyun put forward in the Book of Songs, Social Studies of the Zhou Dynasty: "The trace of adults is a bear trace, the son born by Jiang Yuan in the trace of adults is a bear trace, and Zhou people take bears as totems." I agree with this statement. The following mainly discusses the correctness of Zhou people taking bears as totems from several aspects.

Geographical factor

In ancient China society, clans in different regions had completely different totems. "In the eastern coastal areas, tribes mostly take birds as totems, that is, the so-called' birds' are. For example, Shun people took phoenix birds as totems, Danzhu people took cranes as totems, Houyi took witches as totems, and Yin ancestors took swallows (mysterious birds) as totems. In the tribes of the Central Plains, amphibians or fish are totems, such as snakes for Chiyou, turtles for Zhang, loach for Ying Long and so on. Most tribes in the northwest plateau take animals as totems, such as the Yellow Emperor tribe who takes bears as totems, and the "division of six beasts" led by the Yellow Emperor when he attacked Emperor Yan-bears, scorpions, scorpions? Tiger is a nation with six kinds of wild animals as its totem. In addition, the northwest Qiang people take sheep as their totem and dogs as their totem. " The pre-Zhou clan originated in Shaanxi. On the eve of the fair, the base of the Zhou clan was Qishan, Shaanxi, and its activity centers were Jinghe and Weihe rivers, mixed with Rongdi. Based on this, it can be preliminarily inferred that the ancestors of Zhou people should take wild animals as totems.

(2) Last name

Zhou people share the same surname as Huangdi, and later people called Ji surname from Huangdi. "Mandarin Today" contains: "In the past, the marriage was especially high when you were young, and you gave birth to the Yellow Emperor and Yan Di. The place where the Yellow Emperor Weihe River flows is Jishui, and Emperor Yan is Jiang Shui. Success is different from virtue, so the Yellow Emperor is the discipline and the Yan Emperor is the ginger. " It can be seen that Huangdi is the ancestor of Ji surname, and Zhou people and Huangdi come down in one continuous line. "In ancient China, totem symbols were the names of clan members and individual members ... so-called Fu, Jin, Dragon, Youxiong Stone, etc. Not only the name of their clan, but also the name of each member. " However, there are bears in the Yellow Emperor. It can be inferred that the clan to which the Yellow Emperor belongs also has bears, and the totem symbol of this clan is bears. This can further prove that Zhou people used bears as totems.

Because surnames also come from totems. "Surnames are strangers (that is, totems), and people are born with surnames." Surnames are produced by totems. Wang Chong of Han Dynasty said in Lun Heng Several Articles: "The ancients were born with surnames, and they were born with surnames. If you were born in summer, your surname will be. Shang swallowed a swallow and was born, so his surname was Zi. At the time of Zhou Lu, the name of Ji was also established. " Xia people's surname "Si" comes from "Coix lachryma", because Xia people originally used Coix lachryma as a totem. Cuo is shaped like Coix lachryma, which is the same plant. Similarly, the surname "Zi" comes from "Swallow" because merchants take swallows as totems, and the word "Zi" means "swallowing eggs". It can be seen that surnames come from totems. Now, if we carefully analyze the surname "Ji" and remove the female part, it is not only similar to "Yi" in the ancient sound (the "trace" comes from the "Yi" sound), but also has the meaning of "footprint" from the toe. It was Jiang Yuan's footprint that stole this footprint. And its image in bronze inscriptions is similar to "bear tracks". It can be seen that the origin, form and meaning of the surname "Ji" are all derived from the bear totem.

The writing of "Ji" in Oracle Bone Inscriptions's Xiao Zhuan is illustrated with examples:

(3) superstition of having children

"Totem worship is related to children's superstitions, and the two are often intertwined. If we can analyze the birth superstition of Zhou people, we can also see their totem belief in primitive society. "

The second poem "Four Cadres" mentioned earlier embodies Zhou people's superstition about having children. "Ji Meng Howie? Wei Xiong is a majestic snake. Adults occupy it: Xiong Weiwei, an auspicious person; Wei Wei Wei snake, the auspiciousness of women. " These keywords express the meaning of "dream bears have children, dream snakes have children". It is easier to understand that "a dream snake gives birth to a girl". "Primitive Xia people mainly used dragons and snakes as totems", while Zhou people mostly married women with the surname "Si" of Xia descendants. Since the theory of "dream snake bears children" developed from this, can it be inferred that "dream bear bears bear children" originated from the bear totem of Zhou people?

In the ancient history of China, there are many examples of "a dream bear has a son". Eberhard, an expert on symbolic culture in China, believes that "Dayu, a famous hero of water control, is the product of a dream bear giving birth to a child". Professor Ye Shuxian, a senior researcher in the origin theory of "bear totem", said in the article "The Origin of Bear Totem Myth" after years of research and field investigation: "There are several tribes in Heilongjiang River Basin who take bears as totems. They think they are from bears because the legend that their ancestors had sex with bears in their dreams is widely circulated. " It can be seen that the theory of "a dream bear has a son" is closely related to the totem of Zhou people. Bear is the totem of Zhou people.

(D) Totem taboo

Because the bear is the totem of Zhou people. Then, in many historical documents, why not just call it "bear" and replace it with "adult" or "giant"? I think this is a totem taboo.

"Totem taboos are divided into two types: first, it is forbidden to directly address totem names and use kinship terms instead; Instead, it is forbidden to use totem names, and it is forbidden to use other names to address animals of the same kind as totems. This is also called' totem language taboo'. " Morgan said in Ancient Society: "There are many clans in North American Indians, and they are called by other names instead of their real names. ..... For example, Viandot people are composed of the following eight tribes. They are 1, wolf's, 2, bear's and 3 respectively. Beaver's ... In the notes, they are also called bone eaters (wolves), arboreal (bears) and cowards (beavers). " In my opinion, this is a typical "totem taboo". Primitive humans were afraid of the magical power of totems and used language taboos to avoid desecrating totems, just as the names of ancient emperors were taboo. Totem taboo is also reflected in ancient China society. For example, the ancestors of merchants used swallows as totems, but they called them "mysterious birds" (see "mysterious bird life" in the Book of Songs). "Xuanniao" is a taboo for the totem "Swallow". There is also "the crane family in the East does not call itself a' crane', but a' bear head', which is also taboo." He Liang Xing quoted Sima Zhen's Supplement to the Biography of Historical Records and Huang San in his book Totem Culture in China: "Tai Hao, the emperor, sacrificed his family ... His mother's name was Hua Xu, who made great achievements in Leize, was born in Ji Cheng and died on the head of a snake. This is a sacred virtue." Among them, Hua Xu's "great trace" is "snake trace", which is obviously the result of totem taboo not taking people by their real names. This is exactly the same as the saying that "Jiang Yuan follows in the footsteps of adults".

As can be seen from the above examples, Zhou people did not directly call the name of totem because of "totem taboo", which reflected that "adult" was a taboo of totem's real name. "Bear" is the real totem of Zhou people.

Based on the detailed analysis of two ancient poems in the Book of Songs and the exploration of various historical facts, this paper discusses the totem view of Zhou people by asking questions, answering and demonstrating. Among them, many conclusions come from the records of ancient documents and the textual research of contemporary scholars. Based on the above viewpoints and inferences, we should know that the concept of Zhou people taking bears as totems is not groundless, but all comes from totem belief.