Popularization of the Analects of Confucius in Western Han and the Discovery of the Qi Lun: With a Focus on the Bamboo Slips Unearthed from the Haihunhou Tomb
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Through an examination of copies of the Analects excavated since the 20th century, particularly the materials unearthed from the Haihunhou 海昏侯 Tomb, this paper attempts to understand the popularization of Confucianism in the Western Han and explore the possibility of the existence of a Qi Lun 齊論 (Qi version of the Analects). Archaeological findings have shown that during the reigns of Emperors Xuan and Yuan (74–49 BC and 48–33 BC), the Analects was popularized throughout the territory of the empire and read widely by different social groups, from members of the royal family to local bureaucrats. Moreover, the discovery of the chapter “Zhi Dao” 智道 in the Haihunhou Analects provided conclusive evidence for the existence of the Qi Lun mentioned in the Hanshu 漢書. The contents of the same chapter also appear on slip 73EJT22:6 in the Jianshui Jinguan Hanjian 肩水金關漢簡, indicating that the Qi Lun had not been lost. Furthermore, my analysis of the contents of the excavated manuscript of the Qi Lun sheds new light on the study of variant versions of the Analects, and new terms such as zhi dao 知道 and ziai 自愛 found in the text will stimulate new academic research on this work.
Abstract
Through an examination of copies of the Analects excavated since the 20th century, particularly the materials unearthed from the Haihunhou 海昏侯 Tomb, this paper attempts to understand the popularization of Confucianism in the Western Han and explore the possibility of the existence of a Qi Lun 齊論 (Qi version of the Analects). Archaeological findings have shown that during the reigns of Emperors Xuan and Yuan (74–49 BC and 48–33 BC), the Analects was popularized throughout the territory of the empire and read widely by different social groups, from members of the royal family to local bureaucrats. Moreover, the discovery of the chapter “Zhi Dao” 智道 in the Haihunhou Analects provided conclusive evidence for the existence of the Qi Lun mentioned in the Hanshu 漢書. The contents of the same chapter also appear on slip 73EJT22:6 in the Jianshui Jinguan Hanjian 肩水金關漢簡, indicating that the Qi Lun had not been lost. Furthermore, my analysis of the contents of the excavated manuscript of the Qi Lun sheds new light on the study of variant versions of the Analects, and new terms such as zhi dao 知道 and ziai 自愛 found in the text will stimulate new academic research on this work.
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