甲骨文、金文所見以十日命名者的繼統「區別字」

商人的繼統問題過去純粹根據傳世文獻進行討論，雖然有各種理論，但並沒有哪一種理論特別具有說服力。本文作者認為金文與甲骨文中所見的一類名號，其形式為「區別字＋親稱＋日＋日干」，例如：「大且日己」、「小且乙」、「小且」、「大父日癸」、「中父日癸」、「小父」、「大兄日乙」、「小兄」、「大子丁」、「中子辛」、「大子」、「中子」、「小子」等，和商王名號中的「大乙」、「中丁」、「小辛」，以及未繼統的「中己」、「小丁」、「小己」、「小庚」等所包含的「大、中、小」等字可能與繼統的次序有關。此種名號不僅男性使用，不繼承權位的女性也使用。例如甲骨文中有「中匕」、「小匕己」、「中母」「中母己」、「小母」、「小母甲」、「中婦」，金文中也有「小婦」。不繼承權位的女性之所以亦有此種區別字，原因是她們在繼統的規則中扮演傳承的角色。過去，學者曾經討論過以上所列部份名詞，不過大多只討論其中一個或一類，其局部的解釋都無法適用於其他同類名詞，也沒有學者注意此類名號亦用於女性的問題。本文作者主張將這些材料整體看待，並且找到前後一致的解釋。根據《三句兵》和周祭譜，以及其他材料的整合研究，我們得知：一、具有區別字「大」者具有優先繼承的地位，「中」者次之，「小」者再次之。另有「外」以及其他區別字者再次之。二、此種區別字，是在一個人出生時，就由母親所擁有的區別字所決定的，而非出生以後才指定的。女性之所以也具有此種區別字，就是因為她們負有傳承此種區別字的任務。三、此種繼統區別字的觀念，不僅王族使用，其他不同族徽的商人族裔也使用。從周祭譜看，商王族在前六世代中使用此一規則，都順利產生王嗣，但是到了中丁之後，有一段時間並沒有商王使用此種區別字。《史記•殷本紀》記載了其可能原因，根據〈殷本紀〉仲丁之後有「九世之亂」，可能是因為依據規則無法產生嗣王，引起兄弟爭奪與劇烈的內鬥，甚至導致頻繁的遷都。此一混亂直到小乙、小辛才又回歸制度，但是此時該制度對於王族而官，已經是問題重重了，需要改革。下一代商王武丁時即加以整頓，在王室中改採區別字「帝」。帝是商人宗教中的至上神，將商王與帝聯繫起來，是把商王族的地位，與子孫日漸繁衍的其他子姓族裔加以區隔，以凸顯其神聖性。所以，區別字「帝」的使用，可能是只有用在王族內，而且當同時有數人具有帝區別字時，或許還得經過占卜決定。商人除了通用的「大、中、小」區別字以及晚期產生的「帝」之外，還有不具有繼承地位的「介」、分支的「北（別）」、以年長為特徵的「長」，都有類似繼統區別字的性質，將在本文中一併討論，並且解釋這些不同區別字的意義。

關鍵字

繼統；大、中、小；帝介長北別

並列摘要

Previous studies on the procedures for designating successors for high-level official positions in the Shang court have been exclusively based on received classical texts. Rivaling theories exist, yet none of them are particularly convincing. This paper suggests that position titles that adhere to the formula ”marker+kinship term+ri(sun)+Heavenly Stem” may help us to decipher the procedures for designating successors for official positions held by members of the Shang royal house and other elite. Examples of this formulaic title include Dazu Ri-ji 大且日己, Xiaozu Yi 小且乙, Xiaozu 小且, Dafu Ri-gui 大父日癸, Zhongfu Ri-gui中父日癸, Xiaofu 小父, Daxiong Ri-yi 大兄日乙, Xiaoxiong 小兄, Dazi Ding 大子丁, Zhongzi Xin中子辛, Dazi大子, Zhongzi 中子, and Xiaozi 小子. Distinguishing markers that denote the order of succession with preference given to those of higher rank (Da 大, Zhong 中, Xiao 小) may be found in the reigning names of Shang kings such as Da Yi大乙 Zhong Ding 中丁, and Xiao Xin 小辛, as well as others who did not inherit the throne, such as Zhong Ji 中己, Xiao Ding 小丁, Xiao 小己, and Xiao Geng 小庚. Some women were also designated with this type of formulaic titles as seen; instances of this use may be found in the oracle bone inscriptions, for example Zhongbi 中匕, Xiaobi Ji 小匕己, Zhongmu 中母, Zhongmu Ji中母己, Xiaomu 小母, Xiaomu Jia 小母甲, and Zhongfu 中婦, and also in bronze inscriptions, as in the case of Xiaofu 小婦. As we know, the Shang Dynasty was a patriarchal society and thus women did not inherit throne in every circumstance. That these distinguishing markers may also be found in the titles of female elite suggests that women play a key role in the transfer of priority appointment to positions. Previous publications have touched upon some of the terms mentioned above, but these discussions pertain to only one or two of these titles, and the interpretations presented are thus not relevant in the analysis of the rest of the terms. Apart from this, existing scholarly work does not pay heed to the fact that these terms also applied to women. The author advocates a holistic analysis of these terms and tries to present a consistent interpretation for this set of terms. According to the ancestors listed in the Sangou Bing 三句兵 and in the king's list based on the Cyclic Sacrifices周祭, I have summarized our findings on the distinguishing markers as below: 1. Persons whose titles include the marker da were given the highest priority in appointing successors to high-level positions. Among persons who shared the same titular marker, other factors such as age would decide who would take up the position. Next in line were those with the marker zhong, followed by those with the marker xiao, and finally those with the marker wai 外 or those without any marker at all. 2. These markers were inherited through one's mother, which explains why women also carried these priority markers. 3. Both the royal house and other Zi clan branches used the markers. The king's list generated by the Cyclic Rituals shows that in the first six generations of rule, the royal house produced heirs from within designating marker system without difficulty. Then from the reign of Zhong Ding 中丁 to the reign of Xiao Xin (a period spanning the reign of nine kings), the system was not in use. This ”chaos of nine kings” recorded in the Annals of Yin in the Records of the Grand Historian was linked to competition between brothers as they vied for the throne. This situation often resulted in the relocation of the capital city. The chaos lasted until the reign of Xiao Yi, and order finally restored under Xiao Xin. Yet even at that time, the royal house was plagued by the faults of the original system for designating successors; reform was clearly needed. The next Shang king Wu Ding promptly adopted the new imperial titular marker di 帝. Di was the supreme deity in the Shang religion. The adoption of marker di bonded the earthly king to the celestial Di. The Shang royal house likely did this deliberately to demarcate themselves from the innumerable Zi clansmen and emphasize the sanctity of the royal houses. The new marker was used exclusively for members of the royal house. Other markers were used in a similar way. Persons born without the right to inherit high offices were distinguished by the marker Jie 介. Whereas sons who branched off to establish their own lines of succession were known by the marker Bei 北. Zhang長 signified the eldest in age. All these markers, though different, achieve the same aim as the markers for the designation of successors, and as such they are also discussed in this paper.