文化國寶在流亡危機時期的財經價值－以左傳記載為討論個案

周人擊敗殷商，為維繫地位，確立嫡長子繼承、廟數、同姓不婚制度，納上下於道德，合天子以至庶民成一道德之團體。所謂國家，非徒政治機構，也是道德機構。天子以至於士者貴族，相對於民而言是「民之表也」。而制度典禮者，「道德之器也」。周人為政精髓，在其制度典禮，表現在「道德之器械」[1]的鐘鼎器用，是貴族階級地位的象徵與體現。春秋時期各國內亂頻仍，君主出奔流亡者多，例如魯昭公出亡，曾允「文之舒鼎，成之昭兆，定之鞶鑑」送給協助他復國的人(定公六年504 BC)，臨死之前「徧賜大夫，大夫不受。賜子家子雙琥，一環，一璧，輕服，受之。大夫皆受其賜」(昭公三十二年510 BC)。本文試圖探討鐘鼎器用在危機時刻伴隨出奔者證明繼續統治地位，所衍生出若干經濟性質的交易作用，及其成為「國寶」、「寶器」後對後世統治階級心態上的影響。

關鍵字

鐘鼎器用；賄賂；寶器；春秋時代；出奔流亡

並列摘要

In order to rule the whole Tien-xia after defeating the Shang house in ancient China, the leaders of Zhou house tried to establish their legitimacy by applying the lineal primogeniture system, the difference of the number of the shrine-house according to the seniority of aristocrats, and prohibition of marriages between the same clan names. The purposes of these schemes were to united the people in the new gained territories in an orderly society in which everyone, from the King to the commons, had his own place. In a sense, the so-called ＂a state＂ was not only a political organization, but also a moral one in which the aristocrats were the role models of the commons and the social institutions vehicles to cultivate the sense of morals. That is to say, the essence of the political institutions in the Zhou dynasty were the ＂vehicles of the morals＂; and the vehicles like Bells, Tripods, Vessels, and Supplies were in fact the symbols and bodies of the aristocracy in ancient China. In the chaotic Spring and Autumn period, there were many princes and lords forced to exile abroad. For example, Lord Zhao of Lu prepared to take Lord Wen's Shu cauldron, Lord Cheng's resplendent divinatory shell, and Lord Ding's belt with its decorative mirror for those, who could help to restore him in Lu, to choose one from among these for his own use. On his deathbed, he bestowed gifts upon his high officers who accompanied along with him in his exile. He bestowed upon Zijia Yibo a pair of tiger-shaped jades, a jade ring, a jade disk, and light clothing, Zijia Yibo accepted all of the gifts. The other high officers then accepted their gifts. The article tries to explore the influences of ＂the vehicles＂ over the ruling classes in ancient China when they tried to use them to strengthen their legitimacy in exile; and the economic implications of these ＂vehicles＂ when it gradually became ＂national treasures＂ or ＂valuable treasures＂.