摘要
上古中国西方部族有一习俗,统治者"大人"(称曰"大")死后,灵魂升至天上,在世之人刻木为影而事之,后世尸主神像由此而来,"天"字即大人死后灵魂升于上面(天上)之象形,"立"则是树立地面的大人尸主神像,一在天上,一在地面,一为神主,一为神灵,故"天"与"立"可互文。文献讲到早在黄帝时期这种情况已经出现,夏、商、西周延续不断,考古学发现也可与之互证。"乍天立"是周武王所作文王木主神像,载之以伐商纣,其事可与文献对勘。朕簋"王祀于天室"是克商回到宗周后,即辛亥日祭祀文王,荐文王神主于其中,大祀之,朕簋就是记述武王告祀文王并祭享之的,过去认为是乙亥日可能不确。两辞合观不仅揭橥彼此之事实,还可以见出西方部族名神曰"天"的本来。
The oracle of“making a tablet for the dead ruler” is saying that King Wu made a wooden tablet forhis father King Wen and carried it to conquer the King Zhou of Shang Dynasty, this fact could be checked in theancient literature; the inscription“King made worship in the palace”is saying that after victory King Wu returned hisnative land, put King Wen’s wooden tablet in the palace and made the worship for it. The two records are saying thesame thing, they supported each other. From it, we could know the ancient western tribe’s custom.
出处
《中原文化研究》
2016年第4期13-19,共7页
The Central Plains Culture Research
关键词
天立(位)
天室
木主
追祀
刻木为影
a tablet for the dead ruler
the palace
wooden tablet for the dead
worship
carving wood tablet for an image
