從考古發現看西周墓葬的「分器」現象與西周時代禮器制度的類型與階段（下篇）

本文討論兩個密切相關的課題，首先筆者認為傳世文獻記載的「分器」，也就是武王克商戰役結束以後，武王以擄獲大量的青銅、玉器分賞給有功將士，這些銅、玉器最終出現在參與戰役的有功者墓葬中。我們可以透過對於墓中銅器的銘文判讀而區分出此類墓葬，其銅器風格均屬殷墟晚期，銘文則往往包含多個不同商貴族的族徽與日干，但卻遵守周王朝以鼎數為身分等級高低的標準，而非使用以爵數象徵身分的商制。由於當時擄獲的銅、玉器數量龐大，西周前期大約有二十五年左右的一段時間，在安陽－鄭州－上蔡一線以西的墓葬，幾乎都是此種「典型分器墓」。當成王將安陽的殷民遷到洛陽與關中以後，洛陽以及關中的作坊也開始生產銅器，就有部分墓葬混合分器所得的晚商器，以及洛陽、關中作坊生產的銅器，此為「局都分器墓」。當然，在西周前期，還有部分地區仍然通行商代的制度，本文稱為「商制墓」。以前述針對墓葬中的銅器與銘文為基礎的分析可以運用到西周時期所有未被盜掘的銅器墓，並藉此考察西周墓葬中的禮制系統。本文的第二個課題就是以此一分析為基礎將西周時期的所有銅器墓分成了「草原友邦墓」、「周軌墓」、「殷軌墓」、「東南土著墓」以及「禮制改革墓」，與前述三種合計共八類型。其中周軌墓與殷軌墓的區分基本上是就墓葬銘文顯示的族群，搭配酒器與食器的差異，以區別周貴族與殷貴族的墓葬，藉此說明西周曾經有一段時期採取「周殷雙軌制」。西周前期的禮制可以說是一種因人、因地制宜，以解決大量殷貴族所形成的威脅的彈性制度。但是可能在恭王時期，殷貴族的威脅基本解體，周王朝在禮制上進行了大規模的改革，商王朝的影響包括饕餮紋以及飲酒器被完全排除於正式的禮制之外，改以鼎簋連動的身分等級制度，以及靜態擺設的壺。所謂周公「制禮作樂」，只是建立了一個有彈性的觀點，讓禮制可以成為王朝穩定的基礎。我們所理解的「周禮」，其實是禮制改革以後的制度。

關鍵字

分器；西周；禮器制度；禮制改革；商制墓

並列摘要

This paper discusses two closely related topics. First, the term fen-qi (divided up booty) found in received text refers to King Wu of Zhou's bestowing of a large number of bronze and jade vessels and objects that had been seized during his overthrow of the Shang dynasty to generals and soldiers who had distinguished themselves during that war. These objects ultimately came to rest in the tombs of these commended military men. Analysis of the inscriptions on entombed bronzes allows us to identify these as a distinct type of tomb. Stylistically, the bronzes therein belong to the late-Yinxu period. Their inscriptions often include multiple family insignia and multiple heavenly-stems from different Shang noble families. The tombs, however, show that the Zhou dynasty ranking system based on number of ding was followed rather than the Shang system based on number of jue. Because a vast number of bronze and jade objects was seized as the spoils of war at the time, for a period of approximately twenty-five years at the beginning of the Zhou dynasty, almost all of the tombs in the area west of Anyang, Zhengzhou, and Shangcai belonged to this type of tomb, which we call the Typical Fen-qi Tomb. After King Cheng of Zhou relocated the Yin people of Anyang to Luoyang and Guanzhong regions, workshops in those two regions began to produce bronze vessels. Hence, some tombs exhibit a mix of late-Shang vessels obtained through jen-qi and bronze vessels from the workshops of Luoyang and Guanzhong. We term these Partially Fen-qi Tombs. Of course, during the early Western Zhou dynasty, some regions still followed the Shang system. We call such tombs Shang System Tombs. The above analysis based on bronze vessels in tombs and their inscriptions may be applied to any tomb with bronzes from the Western Zhou that has not been plundered, and it may be used to investigate the ritual system in Western Zhou tombs. The second topic of this paper, then, revolves around the dividing all Western Zhou tombs with bronze vessels into types based on this analysis. These include: Tombs of Steppe Allies, Zhou Track Tombs, Yin Track Tombs, Southeastern Aborigine Tombs, and Ritual Reformed Tombs. Altogether, this gives us eight types of tombs. The distinction between Zhou Track Tombs and Yin Track Tombs is made chiefly by using the ethnic identity revealed in inscriptions as well as differences between wine and eating vessels to differentiate between the tomb of Shang nobles and Zhou nobles, thereby also indicating that the Western Zhou once espoused a Zhou-Yin duel track system. The early Western Zhou ritual system can be said to have been a flexible system that adapted itself to different people and places in response to the threat of a large Yin nobility. Still, it is possible that during the reign of King Gong, the threat of the Yin nobility crumbled, and the Zhou carried out a major ritual reforms. Influences of the Shang dynasty, including taotie designs and Shang style drinking vessels were completely excluded from the official system of rites, and supplanted by a system of hierarchical ranking systerm based on the joint use of ding and gui and by pots used as static decorations. The use of rites and music by the Duke of Zhou advocated in the interpretation of the classics should be understood as merely the establishment of a flexibility, such that it could serve as a basis for the dynasty's stable rule. The true Rites of Zhou as we understand it in fact represents the post-reform system.