The Numismatic Chronicle 171 Offprint - Royal Numismatic Society
The Numismatic Chronicle 171 Offprint - Royal Numismatic Society The Numismatic Chronicle 171 Offprint - Royal Numismatic Society
382 FRANÇOIS THIERRY Huizong (1101–25) of the Northern Song dynasty took two of the characters from this expression as the name of his fourth reign period (Ch. nianhao) Zheng He 政和 (1111–18). By a terrible coincidence, both of these emperors, one Chinese, the other Vietnamese, found themselves in the position of having to cede part of the territory of their respective empires: Huizong to the Jurchen of the Jin dynasty, and Dực Tông to the French. 23. 福祿來成 Phúc lộc lai thành Ch. Fu lu lai cheng // Happiness and wealth will come aplenty. Inscription found on coins of the Tự Đức97 era. This phrase is from the end of the poem Fuyi 鳧鷖 in the Book of Odes (Shijing): ‘With wine so pure, with food so fragrant, the representative of the Duke Manes feasts and drinks, happiness and wealth will come aplenty.’ (er jiu ji qing, er yao ji xing, gong shi yan yin, fu lu lai cheng 爾酒既清,爾殽既馨,公尸燕飲,福祿來 成). 98 24. 公私富給 Công tư phú cấp Ch. Gong si fu ji // Public and private affairs, rich and well provided for. Inscription found on coins of the Tự Đức99 era. This is probably the type that Barker transcribes as Công tư phụ cấp with the characters 功自阜給 (Viet. Công tự phụ cấp) but without illustration, merely stating ‘known to exist’. 100 Barker’s error originates with Đỗ Văn Ninh who gives the transcription Tự Đức thông bảo. Công tư phụ cấp without giving the characters, or illustrations and with an error in the transcription: phụ instead of phú. 101 It would seem that Barker started with Đỗ’s erroneous transcription, and attempted to reconstruct the inscription, introducing new errors of his own (自 is transcribed tự, not as tư, and therefore does not match Đỗ’s transcription). This expression is taken from the Zizhi tongjian 資治通鑑, and defi nes the results of the good government of the Tang dynasty emperor Taizong 太宗 (627–49) during the Zhen Guan 貞觀 reign period: ‘from then on for twenty years, customs were pure and sincere, clothes were without (excessive) brocades and embroidery, public and private affairs were rich and well provided for’ (youshi ershi nian jian, fengsu su pu, yi wu jinxiu, gongsi fuji 由是二十年見,風俗素朴,衣無錦繡,公私富給). 102 The allusion to Taizong is interesting as it introduces a parallel which one assumes must be intentional, as this great Chinese emperor, like Tự Đức, killed his elder 97 Lacroix, Numismatique annamite, no. 469; CMV, no. 1790. 98 Shijing, Daya-II-4, p. 357. Waley (Book of Songs, p. 215, no. 203) translates this as ‘Your wine is clear,/Your food smells good./The Dead One quietly drinks;/Blessings are in the making.’ 99 Lacroix, Numismatique annamite, no. 461. 100 Barker, Historical cash coins of Viêt Nam, p. 269. 101 Đỗ, p. 235, no. 360. 102 ZZTJ, CXCII, p. 6041.
THE CONFUCIAN MESSAGE ON VIETNAMESE COINS 383 brother. On 3 July 626, Li Shimin 李世民, prince of Qin and son of the Tang dynasty emperor Taizu (618–26), had his brother Li Jiancheng, who was prince and heir to the throne, assassinated at the Xuanwu Gate in Chang’an. He then headed for the palace where he made the emperor abdicate in his favour, and thereby earned himself the temple name Taizong. But it was Taizong, the true founder of the Tang dynasty, who had known how to rid the empire of the tyrant emperor Yangdi of the Sui dynasty, a monstrous ruler second only to Qin Shihuangdi, according to traditional Chinese historiography. The reference to the Zizhi tongjian is also intentional. Sima Guang 司馬光 (1019–86), the author of this historic work, was a minister during the Yingzong reign period (1064–7) of the Song dynasty. Bitterly opposed to the reforms of Wang Anshi carried out during the reign of Shenzong (1068–85), he was the leader of the conservative Confucian faction. After the death of Shenzong, he returned to power under Zhezong (1085–1100) and during the fi rst year of the Yuan You reign period (1086), he had all the reforms repealed. Sima Guang was therefore the model Confucian statesman, and his Zizhi tongjian was the model, moral historical compilation. A similar expression ‘public and private affairs, both with advantage’, gong si liang bian 公私兩便, is seen in a note by Yan Shigu 顏師古 (581–645) referring to a quote from the pseudo-prophet Zhen Feng. 103 4. The eight-character moral maxims on coins of the Minh Mạng era 25. 君君,臣臣,父父,子子 Quân quân, thần thần, phụ phụ, tử tử Ch. Jun jun, chen chen, fu fu, zi zi // May the Prince be like a prince, the subject like a subject, the father like a father, the son like a son. Inscription found on coins of the Minh Mạng, 104 Thiệu Trị105 and Tự Đức106 eras. On the coins of the Minh Mạng era the inscription appears in the form 君ㄑ臣ㄑ父ㄑ子 ㄑ, whereㄑ indicates that the previous character is repeated. This expression is a fundamental injunction of Confucianism. It is found in the Analects (Lunyu): ‘Duke Jing of Qi questioned Confucius on the art of governing. Confucius replied: The prince should behave like a prince, the subject like a subject, the father like a father, the son like a son’ (Qi Jing gong wen zheng yu Kongzi. Kongzi dui yue: jun jun, chen chen, fu fu, zi zi 齊景公問政於孔子。孔子對曰:君 君,臣臣,父父,子子). 107 Variant forms also appear in The Doctrine of the Mean and The Great Learning (Daxue 大學), where it is used in reference to King Wen of Zhou: ‘as man and prince, his aim was benevolence; as man and subject, his aim 103 Hanshu, XXIX, pp. 1697–8. 104 Lacroix, Numismatique annamite, no. 400; Schroeder, Annam. Etudes numismatiques, no. 128; CMV, no. 1527; Barker, Historical cash coins of Viêt Nam, no. 153. 105 Lacroix, Numismatique annamite, no. 454; CMVS, no. 428. 106 Lacroix, Numismatique annamite, no. 481. 107 Lunyu, VI-11, p. 204. Lau (Confucius, p. 166) translates this as ‘Let the ruler be a ruler, the subject a subject, the father a father, the son a son’. Legge (Four Books, p. 165) translates this as ‘The Duke Jing of Qi asked Confucius about government. Confucius replied, ‘There is goverment, when the prince is prince, and the minister is minister; when the father is father, and the son is son.’
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382<br />
FRANÇOIS THIERRY<br />
Huizong (1101–25) of the Northern Song dynasty took two of the characters from<br />
this expression as the name of his fourth reign period (Ch. nianhao) Zheng He 政和<br />
(1111–18). By a terrible coincidence, both of these emperors, one Chinese, the other<br />
Vietnamese, found themselves in the position of having to cede part of the territory<br />
of their respective empires: Huizong to the Jurchen of the Jin dynasty, and Dực Tông<br />
to the French.<br />
23. 福祿來成 Phúc lộc lai thành<br />
Ch. Fu lu lai cheng // Happiness and wealth will come aplenty.<br />
Inscription found on coins of the Tự Đức97 era.<br />
This phrase is from the end of the poem Fuyi 鳧鷖 in the Book of Odes (Shijing):<br />
‘With wine so pure, with food so fragrant, the representative of the Duke Manes<br />
feasts and drinks, happiness and wealth will come aplenty.’ (er jiu ji qing, er yao ji<br />
xing, gong shi yan yin, fu lu lai cheng 爾酒既清,爾殽既馨,公尸燕飲,福祿來<br />
成). 98<br />
24. 公私富給 Công tư phú cấp<br />
Ch. Gong si fu ji // Public and private affairs, rich and well provided for.<br />
Inscription found on coins of the Tự Đức99 era.<br />
This is probably the type that Barker transcribes as Công tư phụ cấp with the characters<br />
功自阜給 (Viet. Công tự phụ cấp) but without illustration, merely stating ‘known<br />
to exist’. 100 Barker’s error originates with Đỗ Văn Ninh who gives the transcription<br />
Tự Đức thông bảo. Công tư phụ cấp without giving the characters, or illustrations<br />
and with an error in the transcription: phụ instead of phú. 101 It would seem that<br />
Barker started with Đỗ’s erroneous transcription, and attempted to reconstruct the<br />
inscription, introducing new errors of his own (自 is transcribed tự, not as tư, and<br />
therefore does not match Đỗ’s transcription).<br />
This expression is taken from the Zizhi tongjian 資治通鑑, and defi nes the results<br />
of the good government of the Tang dynasty emperor Taizong 太宗 (627–49) during<br />
the Zhen Guan 貞觀 reign period: ‘from then on for twenty years, customs were pure<br />
and sincere, clothes were without (excessive) brocades and embroidery, public and<br />
private affairs were rich and well provided for’ (youshi ershi nian jian, fengsu su<br />
pu, yi wu jinxiu, gongsi fuji 由是二十年見,風俗素朴,衣無錦繡,公私富給). 102<br />
<strong>The</strong> allusion to Taizong is interesting as it introduces a parallel which one assumes<br />
must be intentional, as this great Chinese emperor, like Tự Đức, killed his elder<br />
97 Lacroix, Numismatique annamite, no. 469; CMV, no. 1790.<br />
98 Shijing, Daya-II-4, p. 357. Waley (Book of Songs, p. 215, no. 203) translates this as ‘Your wine is<br />
clear,/Your food smells good./<strong>The</strong> Dead One quietly drinks;/Blessings are in the making.’<br />
99 Lacroix, Numismatique annamite, no. 461.<br />
100 Barker, Historical cash coins of Viêt Nam, p. 269.<br />
101 Đỗ, p. 235, no. 360.<br />
102 ZZTJ, CXCII, p. 6041.
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