{"id":8882,"date":"2019-11-12T19:54:47","date_gmt":"2019-11-12T19:54:47","guid":{"rendered":"http:\/\/chinesemoment.com\/chinese-reading\/shangshu-shang-shu-documents-of-the-elder\/"},"modified":"2019-11-12T19:54:47","modified_gmt":"2019-11-12T19:54:47","slug":"shangshu-shang-shu-documents-of-the-elder","status":"publish","type":"post","link":"https:\/\/chinesemoment.com\/de\/shangshu-shang-shu-documents-of-the-elder\/","title":{"rendered":"Shangshu \u5c1a\u4e66 Documents of the Elder"},"content":{"rendered":"
 The Shangshu \u5c1a\u4e66 "docu<\/em>ments of the elder" , also called Shujing \u4e66\u7ecf "Book of docu<\/em>ments", is one of the five ancient Co<\/em>nfucian classics (wujing \u4e94\u7ecf). It is a collection of speeches made by rulers and im<\/em>portant politicians from mythical times to the mid of the Western Zhou period \u897f\u5468 (11th cent – 770 BC). The Shangshuco<\/em>nsists of five parts. The first and shortest is the Tangshu \u5510\u4e66 "Book of Tang" (i. e. the mythical Emperor Yao \u5c27); the second is the Yushu \u865e\u4e66 "Book of Yu" (i. e. mythical Emperor Shun \u821c); the third is the Xiashu \u590f\u4e66 "Book of the Xia dynasty" \u590f (17th to 15th cent. BC), followed by the Shangshu \u5546\u4e66 "Book of the Shang dynasty" \u5546 (17th to 11th cent. BC), and finally the Zhoushu \u5468\u4e66 "Book of the Zhou dynasty" \u5468 (11th. cent.-221 BC).<\/p>\n

From the language it can be seen that at least a part of the docu<\/em>ments allegedly derived from the Shang period was written or at least revised during the early Zhou period, supposedly by historians at the court of the state of Song \u5b8b, whose rulers were descendants of the Shang dynasty. Of the parts covering even more remote times, it might be that a part (especially the chapter Ganshi \u7518\u8a93 "The speech at Gan") originated in the Shang period, but most of it, like the Shundian \u821c\u5178 "The canon of Shun", the Gaoyao mo \u768b\u9676\u8c1f "The counsels of Gaoyao", or the famous chapter Yugong \u79b9\u8d21 "The tribute of Yu", was written down in the early Eastern Zhou period.<\/p>\n

The literary style of speech was very common during the Shang and early Zhou period. This can still be seen in the many bro<\/em>nze vessel ins<\/em>criptions, a great part of which co<\/em>ntain instructions by the king. Other, similar books are mentio<\/em>ned in the sources (books like the Sanfen \u4e09\u575f, Wudian \u4e94\u5178, Basuo \u516b\u7d22, or Jiuqiu \u4e5d\u4e18), but are long lost. There are six different types of speeches in the Shangshu: dian \u5178 "canons", mo \u8c1f "counsels", shi \u8a93 "speeches", gao \u8bf0 "announcements", xun \u8bad "instructions", and ming \u547d "charges". Yet not all chapters can be attributed to such a type of speech. Some titles are names of persons, some titles refer to the events described in the chapter. The latter are actually no speeches but a recording of events. Especially noteworthy is the chapter Yugong which is a des<\/em>cription of how the mythical emperor Yu the Great tamed the floods and divided China into provinces, giving each province a quality lable for its soils, tributes and local products. This chapter must have been added later, at a point of time then China has obtained her traditio<\/em>nal geographic extent, presumably the late Warring States\u6218\u56fd (5th cent.-221 BC) or even the Han period \u6c49 (206 BC-8 AD).<\/p>\n

It is not possible to determine the exact size of a book called Shangshu prior to the Han period. Some authors speak of 20 chapters (pian), others of fourty. At least 30 of those chapters have been lost at an early point of time. Of the 28 chapters transmitted through the Han period 14 are not mentio<\/em>ned in earlier times. During the Han period it became common to arrange the chapters regularly under the title of a dynasty, except the title of the Yushu, which seems to be o<\/em>nly created during the Han dynasty. The title "Shangshu" likewise appears during Han times; before, it was simply called Shu \u4e66 "The docu<\/em>ments". The Shangshu was soon incorporated into the canon of the Five Co<\/em>nfucian classics. Because Co<\/em>nfucius as well as Mengzi\u5b5f\u5b50 venerated the saint kings of the past their speeches as recorded in theShangshu were an integral part of Co<\/em>nfucian tradition.<\/p>\n

It is told that during the Qin period \u79e6 (221-206 BC) when the First Emperor of Qin\u79e6\u59cb\u7687 (r. 246\/221-210 BCE) had burnt all "useless" books, including the Co<\/em>nfucian writings, Master Fu Sheng \u4f0f\u80dc mured the Shangshu into the walls of his house in order to hide it. o<\/em>nly a few decades later it was taken out of its hiding place, but o<\/em>nly 28 chapters were preserved. This version was copied and distributed in the academies of the Co<\/em>nfucian scribes in the regions of Qi \u9f50 and Lu \u9c81, the ancient home of Confucius. There were thus three different versions of the Shangshucommon during the Han period, namely that of Ouyang Gao \u6b27\u9633\u9ad8 (the tradition of Ouyang \u6b27\u9633\u6c0f\u5b66), Xiahou Sheng \u590f\u4faf\u80dc (the tradition of Xiahou Senior \u5927\u590f\u4faf\u6c0f\u5b66), and that of Xiahou Jian \u590f\u4faf\u5efa (the tradition of Xiahou Junior \u5c0f\u590f\u4faf\u6c0f\u5b66). All of them were ba<\/em>sed on the book preserved by Fu Sheng, plus the chapter Taishi \u6cf0\u8a93 preserved by somebody else. The o<\/em>nly greater difference seemed to be that the Ouyang tradition divided the chapter Pangeng \u76d8\u5e9a into three parts. This is the so-called 100-chapter version (baipian Shangshu \u767e\u7bc7\u5c1a\u4e66), each chapter headed by a short introduction allegedly written by Confucius.
The book preserved by Fu Sheng was written in the chancery s<\/em>cript (lishu \u96b6\u4e66) which became common during the late Zhou period and, with the unification of China by Qin, in the whole empire. It was therefore called the "modern s<\/em>cript" or "new text" Shangshu (jinwen Shangshu \u4eca\u6587\u5c1a\u4e66, see new text classics). The Ouyang version served as the ba<\/em>se for the stone ins<\/em>criptions of the Co<\/em>nfucian classics prepared during the Xiping reign \u71b9\u5e73 (172-177, the so-called Xiping stone classics Xiping shijing \u71b9\u5e73\u77f3\u7ecf). In the course of time there were several fragments of the Shangshu discovered throughout the country which likewise had been hidden somewher to survive the literary inquisition by the First Emperor. These versions appeared to be older and were written in an antique seal s<\/em>cript style, and therefore called the "old s<\/em>cript" or "old text" Shangshus (guwen Shangshu \u53e4\u6587\u5c1a\u4e66, see old text classics). These were the version detected in the walls of the Kong familiy’s manour in old Lu (the specimen was saved on the orders of Prince Gong of Lu \u9c81\u606d\u738b and revised by Kong Anguo \u5b54\u5b89\u56fd, a descendant of Confucius), the version found by Prince Xian of Hexian \u6cb3\u95f4\u732e\u738b, the Zho<\/em>ngmi version \u4e2d\u79d8, Zhang Ba’s \u5f20\u9738 version in 200 chapters, and Du Linqi’s version \u675c\u6797\u6f06. The version from Confucius’ hometown had 16 chapters more than Fu Sheng’s modern s<\/em>cript version. The clash between these versions led to the long-lasting strife between the adherents of the old text and the new text schools. The most widespread new textShangshu was Du Linqi’s version which co<\/em>ntained the same number of chapters like the new text versions. It was commented by the Han period scholars Wei Hong \u536b\u5b8f, Jia Kui \u8d3e\u9035, Ma Rong \u9a6c\u878d, Zheng Xuan \u90d1\u7384 and Wang Su \u738b\u8083. Ma Rong and Zheng Xuan divided the chapters Pangeng and Taishi, and extracted the chapterKangwang zhi gao \u5eb7\u738b\u4e4b\u8bf0 from the chapter Guming \u987e\u547d, which made a total sum of 34 chapters. This version was the ba<\/em>se for the classic incised into stone slabs during the Cao-Wei period \u66f9\u9b4f (220-265; the so-called santi shijing \u4e09\u4f53\u77f3\u7ecf "stone Classics in three character types").<\/p>\n

The many different versions of the Shangshu – and of other Co<\/em>nfucian classics – were lost during the disturbances of the Jin period \u664b (265-420). In the early 4th century a certain Mei Ze \u6885\u8d5c submitted a Shangshu written in chancery s<\/em>cript on the ba<\/em>se of ancient seal s<\/em>cript characters (hence called liguding \u96b6\u53e4\u5b9a version, "fixed in chancery and ancient s<\/em>cript"), together with a commentary (zhu \u6ce8) by Kong Anguo. It was thus an old text version, but with a length of 13 juan "scrolls" co<\/em>ntaining 33 chapters. It was, nevertheless, possible to reco<\/em>nstruct a part of the missing chapters from surviving fragments and the commentaries of Liu Xiang \u5218\u5411 and Zheng Xuan. This reco<\/em>nstructed version with 58 chapters is that which is transmitted until today, although it co<\/em>ntains both new text and old text fragments side by side.<\/p>\n

During the Tang period \u5510 (618-907) Kong Yingda \u5b54\u9896\u8fbe wrote his famous commentary Shangshu zhengyi \u5c1a\u4e66\u6b63\u4e49. It was, during the Song period \u5b8b (960-1279) printed together with the old commentary by Kong Anguo as Shangshu zhushu \u5c1a\u4e66\u6ce8\u758f, zhu being the Kong Anguo commentary, shu the Kong Yingda sub-commentary. A third time the Shangshu was incised in stone slabs was during the Tang period (Tang shijing \u5510\u77f3\u7ecf, the Tang Stone Classics), ba<\/em>sed on the modernkaishu \u6977\u4e66 writing style version created by Wei Bao \u536b\u5305.<\/p>\n

Cai Shen \u8521\u6c88, a disciple of the great Neo-Co<\/em>nfucian scholar Zhu Xi \u6731\u71b9, assembled all Song period commentaries on the Shangshu and published them as Shujizhuan\u4e66\u96c6\u4f20, in 6 juan. The Shangshu, or Shujing, as it was called from then on, had to be studied by all those wishing to pass the state examinations. During the Ming period\u660e (1368-1644), therefore, it was part of the book Wujing daquan \u4e94\u7ecf\u5927\u5168 "All a<\/em>bout the Five Classics", which served as a kind of textbook for candidates of the state examinations.<\/p>\n

The origin of Mei Ze’s book was questio<\/em>ned at a very early point of time, and many scholars asked whether it was not a forgery. Wu Yu \u5434\u68eb (Song), Wu Cheng \u5434\u6f84 (Yuan), Mei Zhuo \u6885\u9ddf (Ming), Yan Ruoqu \u960e\u82e5\u74a9 and Hui Dong \u60e0\u680b (both Qing period) called Mei Ze’s 25-chapter Shangshu a phantastic concoction. Nevertheless nobody thought a<\/em>bout eliminating doubtful parts or giving up the study of theShangshu at all. Scholars co<\/em>ntinued being attracted by its co<\/em>ntents and studies all aspects of the Shangshu. Those were Wang Mingsheng \u738b\u9e23\u76db (Shangshu hou’an \u5c1a\u4e66\u540e\u6848), Sun Xingyan \u5b59\u661f\u884d (Shangshu jinguwen zhushu \u5c1a\u4e66\u4eca\u53e4\u6587\u6ce8\u758f), Wang Xianqian \u738b\u5148\u8c26 (Shangshu Kong zhuan canzheng \u5c1a\u4e66\u5b54\u4f20\u53c2\u8bc1), as well as the Republican scholars Wu Kaisheng \u5434\u95ff\u751f (Shangshu dayi \u5c1a\u4e66\u5927\u4e49) and Yang Yun \u6768\u7b60 (Shangshu hegu \u5c1a\u4e66\u6838\u8bc2). For modern scholars the Shangshu is of special interest as a source with a lot of material comparable with the Shangshu dazhuan \u5c1a\u4e66\u5927\u4f20, a parallel tradition of speeches from that period of time, as well as the many bro<\/em>nze vessel ins<\/em>criptions o<\/em>nly discovered in the 20th century.
<\/div>\n