What were the totems of each of the Xia, Shang and Zhou dynasties?

The Long Serpent (Xia), the Xuan Bird (Shang), and the Great Bear (Zhou) First, let's discuss the relationship between the Long Serpent Totem Group and Xia Yu. The character Shuowen Jiezi (说文解字-禸部-禹)："Yu, the worm." (p. 746) is Xu Shen's view that the original meaning of Yu is "insect," and according to this, the Yu tribe of the Xia people was a tribe that worshiped the insect totem; furthermore, the character for Yu is derived from the word "insect," but this insect is not the insect of insects, but rather the insect of vipers, which refers to venomous snakes as well. The name of Yu's mother, Xiu Si, symbolizes a long snake, and the two characters Si and snake have the same sound [33], and Si also resembles the shape of a snake, such as Wang Chong's "Lun Heng" (论衡-物势): "Si, fire; its birds, snakes, too. Xu Shen "Shuowen Jiezi - Si Department - Si" under the word cloud: "Si for it, like the shape. Another "Shuowen Jiezi - it part - it" word cloud: "insects. From the insect and long, like the wrong curved hanging tail shape. Ancient grasses suffer from it, so we ask without it." The word "snake" is also listed as a common character (pp. 684-685). The fact that Xiu Si swallowed Job's tears and gave birth to Yu is a symbolic transformation of the snake-worshiping culture of the ancient grass-dwelling peoples. Coix, Si, to the same three words, Yang Xiangkui cited Liu Shipei (Zuo container set Volume V - Si surname explanation) Si from the sound, Si, ancient Tong, and Si, Si with the same text, and to "to" the image of the dragon's form of the disk [34]. And the dragon is a snake for the transcendental sanctification, "Dai Dai Li Ji - Yi this life": "scaly insects 360, and the dragon for the long. The "Guoyu - Zheng Yu" contains the mythological story that the ancestor god of the Bergansi people was transformed into two dragons and passed through the king's court, the dragons left their spittle and the spittle flowed in the court, transforming into a soft-shelled turtle, which sensed the child's concubine and gave birth to the Bergansi people. It is the story that the Xia tribe took the dragon and snake as their totem, which originated from the paternal ancestor Yu who took the dragon and snake as his totem, while Yu took the dragon and snake as his totem, which originated from his mother Si Xiu Si who felt the sacred dragon and snake of the tribe as his totem and gave birth to Yu.　　Jiu Ji replied, "Father is son, father is son". Jiu Ji is the totem of Yu's father, and he is the white horse[35], yellow dragon[36], Huang Neng (i.e., three-footed quail)[37], Huang Xiong[38], and Xuan Yu[39], etc. Jiu Ji is the father of his tribe. Jiu Ji is a son of father, who is a son of father, and his clans were merged through war, marriage, and exchange. However, Jiu Ji son's totem is most likely the Huang Neng (three-legged quail), because the totem society believes that the soul of the head of the family will return to his ancestor's totem after death. Jiu Ji replied that father is son, father is son, and father is son. Jiu Ji replied that father is son, father is son, and father is son. Father is son, father is son, father is son, father is son. Jiu Ji is son, father is son, father is son. As for Yu, he also has both dragon and snake totem and can (three-legged quail, soft-shelled turtle), all in one, with the former being the main one. However, it is more likely that Jiu Ji, who worshiped the Neng (three-legged soft-shelled turtle), and Si, who worshiped the dragon and snake totems, were in close contact with each other since ancient times. For example, Wang Chong's "Lun Heng - Formlessness" said, "If the insects and snakes are not yet transformed, the people will not eat them; if they transformed into fishes and soft-shelled turtles, the people will eat them. Is the worm and snake can be transformed into fish and turtle, and "Mountains and Seas Classic - North Mountain scripture" contains the dragon turtle a thing: dike mountain, ...... dike water out of it, the east flow into the tazawa, which is more dragon turtle. (Page 79) Cover the dragon turtle or for the dragon snake totem tribes and the turtle 򐼈 totem tribes in the process of long-term integration, resulting in a joint totem. Snakes and tortoises belong to the same reptiles, or long snakes like tortoises, or tortoises like the tail of the snake, or snake back lines like the tortoise shell flowers, such as Taiwan's famous venomous snakes named after the tortoise shell flowers, all of which led to the dragon and snake totem tribes and tortoise totem tribes to produce an inextricable relationship. The Classic of Mountains and Seas - Nanshan Jing contains a Xuan Turtle thing: Quyong's mountain, ...... strange water out of it, and the east flow into the water of the Xianyi, which more Xuan Turtle, the shape of which is like a tortoise and a bird's head with a viper's tail, and its name is the spinning tortoise. (p. 3) This is the tail of the snake and viper, tortoise and turtle shape, named spinning turtle, Xuan turtle, Yang Xiangkui pointed out that the Xuan character is like a dragon and snake plate object (Huabiao) shape, is the symbol of totem, but also on the ancient bronzes on the Jinwen Hwawen graphic was interpreted as the Xuan soft-shelled turtle, the soft-shelled turtle, the sky soft-shelled turtle Hwawen graphic is the emblem of the Xia ethnic group [40]. Because of the long history of the Xia tribe and its great contribution to the civilization of the Central China region, the Xuan soft-shelled turtle and the sky soft-shelled turtle became a kind of divine animal in the later generations, which is called Xuanwu. Huainanzi - Tianwenxun: "The north, the water is also, its emperor Zhuanxu, ...... its beast Xuanwu." The historical record - the book of heavenly officials" is also called the north palace said xuanwu; "hanshu - astronomical Zhi" is to xuanwu totaled seven northern lodging, "chu shi - far travel": "call xuanwu and run belonging to. Hong Xingzu "Supplementary Note": "Xuanwu is the turtle snake. The word "Xuanwu" is like the shape of dragon and snake, while "Wu" is the metaphor of tortoise and armor. The origin of Xuanwu can be traced back to the ancient Xia tribe's allied totem group.　　Next, the relationship between the Xuanwu totem group and the Shangqi is discussed. As for the implications of the Jian Di's words about swallowing the eggs of the Qizi, there are mainly two kinds of things (Shijing - Shang Song - Xuanwu - Mao Chuan) and swallowing the eggs of the Xuanwu bird totem (Shijing - Shang Song - Xuanwu - Zheng Jian), although Zheng Xuan must not have had the concept of a totemic society at that time, the fact of a totemic society is indeed something that has already happened. Such as "Zuo Zhuan - Zhaogong seventeen years" contained: Autumn, Tan Tanzi to the court, the public and the feast. Zhao Zi asked Yan, said: "Shaoyou clan bird name officer, why also? Tanzi said: "My ancestors, I know. In the past, the Yellow Emperor's to the cloud discipline, so for the cloud division and cloud name; Yandi's to the fire discipline, so for the fire division and fire name; **** Gong's to the water discipline, so for the water division and the name of the water; Dahao's to the dragon discipline, so for the dragon division and the dragon name; my ancestor, Shaoyao Seki's establishment, the phoenix bird is suitable for the arrival of the discipline in the birds for the bird division and the name of the bird: phoenix bird's, the calendar is also; the Xuanbird's, the Division Division of the Division of the division of the same; Baozhao's, Division of the Division of to the same; the Qingbird's, Division of the opening of the same; the Dandong bird's, Division of the closed also. The name of the bird: the Phoenix, the Calendar; the Genji, the Division; the Bozhao, the Division; the Qingji, the Division; the Danji, the Division. Wish the turtledove clan, Stuart also; Ju turtledove clan, the Secretary of the horse also; 鳲 turtledove clan, the Secretary of the air also; Shuang turtledove clan, the Secretary of the Kou also; migratory bird turtledove clan, the Secretary of the matter also. The five pheasants are the five workers. Five pheasants for the five workers are positive, sharp tools, the right measure, razing the people. Nine Husbandry for the nine agricultural positive, Husbandry people without prostitution also. Since Zhuan Xu, can not record far, is recorded in the near, for the civil division and order to civil affairs, can not be so. Zhongni heard, see in Tanzi and learn, both told people said: "I heard, the son of heaven lost his office, learning in the four barbarians, still believe. (pp. 835-838) This passage in Zuo Zhuan - Zhaogong Seventeen Years is an inevitable reference for scholars discussing the phenomenon of bird totem culture in the ancient Eastern Barbarians [41], and this passage shows that the Xuanbird Clan was a sub-clan of the Phoenix Bird Clan, and the difference between them may be in the fact that the former was a black feather, while the latter was a five-plucked feather. The difference may be that the former has black feathers, while the latter has five feathers. The daughter of the Xuanbird clan, Jandi, who swallowed the Xuanbird's egg to give birth to a child, was pregnant by the Xuanbird, the sacred totem of the clan. In fact, the "Di" in the name of Jian Di symbolizes the long-tailed black-feathered pheasant. Zhouli - Tianguan - Nei Shi Clothing: "禕禕衣揄狄、阙狄". Zheng Xuan's note: "Di is Zhai, the name of the pheasant. Historical Records: The Xia Benji: "The five colors of the tributary soil, the feather drains of the field drains of Xia Di. Pei Yin's "Collected Explanations" quoted Kong Anguo as saying, "Xia Di is the name of a pheasant. Zhai is divided into five-color text and black feather categories, for example, the Classic of Mountains and Seas - Western Mountain Scripture: "The mountain of the female bed, ...... there is a bird, whose shape is like Zhai and five-color text, named Luan Bird, and when you see it, the whole world is at peace. Guo Pu "Note": "Zhai like a pheasant and large, long tail." [42] Both clouds have "five Caiwen" such as luan bird phoenix, there are also "black feathers" such as the Xuan bird. Jian Di swallowed the Xuanbird's egg to give birth to Qi, and Shang Qi inherited the totem of his mother's Xuanbird clan, which was the stage of quasi-spousal marriage in matrilineal society; and Shang Qi was the male ancestor who worshipped the Xuanbird's totem, which entered the stage of exclusive spousal marriage in patrilineal society from this point onwards. In other words, the Shang tribe's use of the Xuanbird as its totem originated from the patriarchal ancestor Qi's use of the Xuanbird as his totem, while Qi's use of the Xuanbird as a totem came from his mother, Jian Di, who felt the sacred bird's egg totem of the tribe and gave birth to Qi.　　The relationship between the Bear Totem Group and Zhou Ji is discussed again. With regard to the implications of the discourse of Jianglu's fulfillment of her traces to give birth to Ji, there are two main theories: the Tadchou theory (Wen Yiduo) and the Cursed Bear Traces Totem theory (Sun Zuoyun). Let us start with the Tachou theory. Wen Yiduo cites Wang Chong's "Lun Heng - Auspicious Experiments", which states that "when Houji was in his time, he performed the traces of a great man, or he said that he was dressed in the clothes of Emperor Çiçu, and he sat down and rested in the place of Emperor Çiçu, and there was an expectant mother", and thinks that there is an origin for Wang's statement. The so-called "emperor" is in fact the corpse of a god representing God. When the corpse of the god danced in front of her, Jiangluo empress followed behind, trampling on the corpse's footprints and dancing, which was a joyous event, hence the phrase "履帝武敏欣", which means "to dance with the corpse with great joy". "Yuji You Stop", "Jie", Lin Yiguang read as "愒", rest also, to the right. After the dance, the couple stops at a place of leisure and thus becomes pregnant. The ...... track is a kind of symbolic dance in the sacrificial rite, and what it symbolizes is also the matter of plowing and planting. Ancient plowing with a foot on the plough, and even earlier, when there was no plough, when the foot trampled the soil, the so-called steppe is also. ...... The dance to symbolize steppe in the field of drains is the dance of the emperor (God's corpse) guiding in the front, Jiangluo empress from the back, trampling in the field of drains with each other to symbolize the plowing of the field. ...... The plot of the dance is far from the truth of her ability, so it is not necessary to talk about it. The truth of the situation was that she had a body when she ploughed the fields and had a wild affair with someone, and when the later generations avoided saying anything about the wild affair, they said that they were fulfilling human traces, and that they wanted to make a miraculous difference, but they said that they were fulfilling the traces of the emperor. [43] This is from the perspective of the rituals of witchcraft to increase production, and the information contained in British anthropologist J.G. Frazer's The Golden Bough is very detailed about this kind of witchcraft, which uses the relationship between the two sexes to increase the production and reproduction of plants [44]. In this paper, however, we believe that the birth of Jik by Jianglu (姜嫄履迹生稷) and the birth of Qi by Jandi (简狄吞卵生契) are both cultural phenomena in primitive societies, such as the birth of a totem object. In this case, we will return to the theory of the Cuixiong trace totem. The key to this theory lies in the question of what is the trace of Jianglu's footsteps? Sun Zuoyun's has already said that Jiang嫄's track of the great man is a cryptic term for the totem of the track of the bear. Sun Zuoyun's reasons are as follows: (1) The main evidence: Totem worship and dreaming of the bear giving birth to a child.　　1, "Poetry - Xiao Ya - Sgan": "auspicious dream Vi He? Wei Xiong Wei warriors, Wei Vicious Wei snake. Adults accounted for: Vitality bear Vitality warrior, men's good luck; Vicious Viper, women's good luck. Covering the dream of the bear to give birth to a son of good luck, is from the Zhou people believe in the bear totem; while the dream of the snake to give birth to a woman of good luck, is from the Xia people believe in the dragon and snake totem. The Zhou people often married women with the surname Si (e.g., Houji married Yousi,[45] King Wen married Taisi, and King You married Baosi, etc.), and the surname Si was the descendant of the Xia people.　　2. "Jin Book, Volume 112 - Fu Jian Zhi Ji": "Fu Jian's character Jianye, the third son of Hong. In the beginning, his mother Qiang dreamed of a big warrior and conceived him ......." Fu Jian is a native of Linwei, a chief of the Western Rong, his mother is a Qiang woman, Qiang, Jiang, the same word, Qiang dreamed of a great warrior and conceived Fu Jian, the same thing as Jiang Anxu, who fulfilled the Great Man's Trail and was pregnant with Houji, which is the Great Man's Trail, the Bear's Trail.　　3. The reason why the Zhou people said that they were fulfilling the Great Man's Trail instead of the Bear's Trail was because of the taboo and taboo-avoidance custom in the totem belief. Cover the primitive totem tribe in the totem thing, usually not allowed to kill him, eat him, touch him, say him, not have to must say the totem thing, must use pseudonyms instead of the name, such as the American Indian tribes wolf tribe to "round feet" on behalf of the wolf, the tortoise tribe to "creeper" on behalf of the tortoise, spit cordon bleu chicken tribe to "do not chew" on behalf of the spit cordon bleu chicken. Louis Henry Morgan in Primitive Societies contains many examples [46]. Also the Bear Clan, an Indian tribe in the Ottawas region of Canada, called the bear "Bigfoot", which is very similar to the Zhou people's term "Sign of the Lord" [47].　　(ii) Secondary evidence: 1. The surname of the three generations was derived from their foremothers' sense of birth. To the Zhou tribe Ji surname, for example, from the character shape, like the shape of the bear traces; from the character sound, and also double sound, and its proposed sound value and the same.　　2, the yellow emperor's family name ji, the number of bear, is the worship of the bear totem tribe; Zhou for the yellow emperor's descendants, ji, also when the worship of the bear totem tribe. And yellow emperor had rate bear, strike, pi, bravery, 貙, tiger six beasts and yandi war in the field of hanquan, according to the yellow emperor is the head of the six beasts alliance totem group, the first two for the bear, strike, in accordance with the practice of clan social organization, listed in the first totem clan, often is the alliance of the earliest totem group, the most important totem clans.　　3, "Historical Records - Zhao Shijia" in Zhao Jianzi (BC517-458) disease, dreaming of a bear to come, the emperor ordered to shoot, in the bear, the bear died; there are warriors to come, and shoot, in the warrior, the warrior died. Later asked the dream interpreter, said, bear and bear, the ancestor of the second Secretary of the Jin also; the emperor ordered to shoot, was ordered by the Lord to destroy the two Secretaries of State. By the way, the second secretary of the Jin's Fan's and Zhongxing's, respectively, were born after the Yellow Emperor and King Wen of Zhou, and the bear-fighter was the ancestor of the second secretary of state, which was the Yellow Emperor and the Zhou people who took the bear-fighter as their totem [48].　　Sun Zuoyun's reasoning for saying that Jiang Lu's fulfillment of the Great Man Trail was a bear totem has already been explained, but a closer look at the rationale still leaves much to be desired. Sun's conclusion that both the Yellow Emperor and the Zhou people worshipped the bear as a totem can also be supported by the fact that the Yellow Emperor's family was active in the region. Ge Zhiyi studied the ancient bear as the name of the region, pointed out: bear as the name of the region, the distribution of the scope of the Yiluo area as the center, from Shaanxi Shangxian in the west to Xinzheng in the east, the Yellow River in the north, the south to the Ru, Ying two water in the middle reaches. This distribution range is the main activity area of the ancient Huaxia people, the formation of this area with the name of bear, should be the Huangdi clan's bear totem group gradually expand its influence. The clarification of the geographical distribution of this bear totem cult helps to reveal a long-neglected ancient cultural history that was distributed in the center of the ancient Huaxia, and its strong influence in ancient times through geographical dissemination.[49] The main body of the Huaxia people is the region of the Yellow Emperor's clan, which was the main activity area of the ancient Huaxia. [The main components of the Huaxia ethnic group were the Huangdi and Yandi tribes, so the bear totem may be the representative totem that emerged from the fusion of the Huangdi and Yandi tribes; in other words, the Yandi Jiang family name also used the bear as a totem, and its origins can be traced back to the Fuxi clan. The Yellow Emperor's family originated in the northwest, while the Fuxi and Yandi families originated from the Central Plains region centered on Henan Province. It is more likely that the Yellow Emperor's bear totem was inherited from the Fuxi and Yandi families.　　In the "Records of the Grand Historian - The Five Emperors", the sentence "The Yellow Emperor, the son of Shaodian", Pei Yin's "Collected Explanations" quoted Qiao Zhou as saying: "The king of the state of Ursus, the son of Shaodian. Pei Yin's "Collected Explanations" quoted Qiao Zhou as saying, "The ruler of the state of Ursus is also the son of Shaodian. The Historical Records - Zhou Ben Ji" in King Wen of Zhou Yu detained in Piao Li, MA-Xiao's disciples to have Xiong nine team (that is, produced in the famous horse 36 horses in the Xiong) given to Zhou to save King Wen; according to Zhang Shoujie "justice" cited "Bracket Zhi" cloud, Zhengzhou Xinzheng County, the ruins of the Xiong also. And "Yiwei - Qian chisel degree" cloud: "yellow emperor said:" the ancient hundred emperor open base, the prehistoric according to the reasoning of the micro-ming, the beginning of the bear. Is the yellow emperor's name for the bear's, should be before some of this. Another note: "Cangya Ursus' Butcher's ÎsÎsÎs got the source of the "Yi". Is there Xiong's also known as Tian Xiong's, still refers to Fuxi's [50]. The Yi - Department of rhetoric under the ""庖牺氏没...... "句，孔颖达 "疏》引《帝王世纪》谓伏羲一号皇雄氏[51]，《礼记-月令》孔颖达 "疏》则引作黄熊氏[52]。 [53] Fuxi both for can's (Yuxiong's, Tian Xiong's, Huang Xiong's), living in Zhengzhou Xinzheng, his mother and track and pregnant legend, Fuxi's bear totem until there is no doubt carry on [54].　　And "Poetry - Daya - Song high" cloud: "Song high Viyue, Junji in the sky. Weiyue descended to the gods, the birth of Fu and Shen. Fu, Shen that is, Lu, Shen, and Qi, Xu and other countries are Jiang family name of Taiyue Yin. Song, three "Poetry" as Song, Song high mountain in present-day Dengfeng, Henan, since ancient times, that is to Zhongyue, Taiyue, too room, four Yue and other names known as the base of the Jiang clan [55]. Shen, Lv, Qi, Xu four countries where the Tai room Song Yue, also near the ruins of the bear, that is, the distribution of the bear totem worship center area; this is also the "Classic of the Mountains and Seas - Zhongshan Jing" said the region, "in the seven scriptures," contains: "bitter mountain, less room, too room, all the Tsuka." [56] "The seven scriptures" contains: "bitter mountain, less room, too room, all the mound. [56] "in the second nine scriptures" is contained: Another one hundred and fifty miles east, said the bear mountain, there is a cave, the bear's cave, always in and out of the gods and men. Summer open and winter closed, is the cave, winter open must have soldiers. Its upper more white jade, its lower more platinum, its wood more simaroubaceae willow, its grass more Kodo. [57] This record should be regarded as the distribution of bear totem worship in the center of the regional ethnic groups (such as the Jiang clan) on the deification of the bear beast [58]; Xu Shen "Shuowen Jiezi - Xiong part of the - Xiong" character said the bear character shape structure "from the energy, the sound of the Yan Province," but also in the "Shuowen Jiezi - Xiong part of the - can" character that "can, the genus of the bear" (p. 484), on the one hand, pointed out that the bear, can be the two words are similar; on the other hand, it also implies that the bear and the Jiang Yan Di On the other hand, it also implies the close relationship between the bear and the Jiang Yandi tribe. Because of the observation, worship and admiration of the living habits of bears and animals, in the language of the later generations, the people in the Jiangzhong were assigned the name of "Xianneng" (bear), and the people who were strong and powerful were assigned the name of "Neng" (bear) Jie, which was the ancient bear totem worship culture accumulated in the language and writing.　　To summarize, it can be concluded that Jiangluo empress, who was born to JI, was born to JI by following the tracks of the bear, and that JI inherited the totem of his mother's bear family, which is the stage of quasi-couple marriage in matrilineal society; and JI is the male ancestor who worshiped the bear totem, and has since entered into the stage of exclusive-couple marriage in patrilineal society. In other words, the Zhou tribe takes the great bear as its totem, which originates from the patriarchal ancestor JI who took the great bear as his totem, while JI takes the great bear as his totem, which originates from his mother's mother, Jiangluoress, who gave birth to JI with the sacred bear totem of her own tribe.