일본 7세기 목간에 보이는 한국목간

市大樹(Ichi Hiroki),오택현(번역자) 한국목간학회 2019 목간과 문자 Vol.0 No.22

본고는 일본의 7세기 목간을 여러 차례 살펴본 경험을 토대로 한국의 성산산성 출토 荷札木簡, 월성 해자 출토 前白木簡에 대해 약간의 문제 제기를 시도해 본 글이다. Ⅱ장에서는 성산산성 출토 荷札木簡을 살펴보았다. 1절에서는 목간의 연대를 문제 삼았다. 이제까지 신라 外位의 표기 등을 주된 근거로 삼아 성산산성 목간의 연대를 6세기 중엽으로 보는 견해가 일반적이었다. 그러나 목간의 표기에는 정도의 폭이 있다는 것을 구체적인 사례를 들어 지적했다. 최근 출토된 「壬午年」 목간은 592년으로 보는 것이 타당하기 때문에 다른 목간의 연대도 6세기 말로 보아야 한다고 생각한다. 2절에서는 성산산성 荷札의 서식을 살펴보았는데, 「地名+人名+物品名」을 기본으로 하면서도 다양한 형식이 존재함을 확인했다. 일본의 사례를 참고하면 이러한 서식은 오래 전부터 사용된 특징이 아닐까 생각된다. 3절에서는 수량이 많은 仇利伐의 荷札木簡을 살펴보았다. 특히 「人名A+奴(人)+人名B+負」의 표기를 중심으로 고찰했다. 「奴(人)」는 從者 정도의 의미로 이해해야 한다. 천민 신분을 의미하는 것이 아니다. 또 「負」는 「荷物」을 의미하는 명사가 아니라 「負担하다」의 의미를 지닌 동사라고 생각된다. 이것과 관련해 「発」도 「発送하다」의 의미인 동사로 보인다. 4절에서는 조금 특수한 사례로서 「◯城下」의 荷札木簡을 살펴보았다. 이러한 타입은 「◯城下」의 真下에서 물품명이 기재되었다는 점이 특이하고, 품목과 麦 · 米로 少数派인 것을 확인했다. 또 「◯城下」가 州·郡 중 어디인지를 생각했을 때, 郡에 가깝다고 결론 내렸다. Ⅲ장에서는 월성 해자 출토 前白木簡을 살펴보았다. 1절에서는 「大烏知郎」으로 시작되는 4면 묵서 목간을 살펴보면서 일본의 前白木簡과의 공동점이 많다고 소개하였다. 그 후 중국 漢簡과의 비교를 시도한 김병준의 견해에 대해서도 약간의 의견을 덧붙였다. 2절에서는 2017년에 공개된 월성 해자 출토 前白木簡 3점을 살펴보았다. 여기서는 그 서식에 주목하면서 검토를 진행했다. 지금까지 알려진 한국의 前白木簡과 달리 3점 모두 날짜가 적혀 있지 않으며, 2점은 첫머리에 행선지(상신처)가 기록되어 있다는 점을 지적했다. 그것들은 일본에서 출토된 대부분의 前白木簡과 공통된다. 또 이 3점을 포함해 한국의 前白木簡을 살펴보면 행선지가 地位 · 尊称 · 官職으로 기록되는 것, 差出이 생략되는 경우가 있다는 것은 일본과도 공통되는 부분이다. 일본의 前白木簡의 직접적인 기원이 조선반도에 있었다고 하는 추론은 이미 제기되었지만, 보다 명료한 형태로 나타나고 있는 것이다. Based on Japan’s experiences in the 7th century, this thesis attempts to raise some questions about 荷札木簡, which was excavated from Seongsan Fortress(城山山城), and 前白木簡, which was excavated at the moat of the Wolseong palace(月城垓字) in Gyeongju. In Chapter II looked at the excavated at Seongsan Fortress(城山山城) wooden tablets on tag attached to the luggage(荷札木簡). The first verse took issue with the wooden solidarity. In the second verse, we looked at the wooden documents standard form of Seongsan Fortress(城山山城). In section 3, we looked at the high volume of Guribeol(仇利伐). In section 4, we looked at 「◯城下」 of wooden tablets on tag attached to the luggage(荷札木簡) as a rather special example. Chapter III looked excavated at the moat of the Wolseong palace(月城垓字). The first verse confirmed that there were many joint points with Japanese wooden docunents to compare in korea wooden documents. In the second verse, we looked at three pieces of the Wolseong moat(月城垓字), which were released in 2017. The reasoning that the direct origin of Japan’s wooden documents of front writing ‘前’(前白木簡) was found in the ancient korea has already been raised, but is appearing in a clearer form.

일본 7세기 목간에 보이는 한국목간

이치 히로키,오택현 한국목간학회 2019 목간과 문자 Vol.0 No.22

Based on Japan’s experiences in the 7th century, this thesis attempts to raise some questions about 荷札木簡, which was excavated from Seongsan Fortress(城山山城), and 前白木簡, which was excavated at the moat of the Wolseong palace(月城垓字) in Gyeongju. In Chapter II looked at the excavated at Seongsan Fortress(城山山城) wooden tablets on tag attached to the luggage(荷札木簡). The first verse took issue with the wooden solidarity. In the second verse, we looked at the wooden documents standard form of Seongsan Fortress(城山山城). In section 3, we looked at the high volume of Guribeol(仇利伐). In section 4, we looked at 「◯城下」 of wooden tablets on tag attached to the luggage(荷札木簡) as a rather special example. Chapter III looked excavated at the moat of the Wolseong palace(月城垓字). The first verse confirmed that there were many joint points with Japanese wooden docunents to compare in korea wooden documents. In the second verse, we looked at three pieces of the Wolseong moat(月城垓字), which were released in 2017. The reasoning that the direct origin of Japan’s wooden documents of front writing ‘前’(前白木簡) was found in the ancient korea has already been raised, but is appearing in a clearer form. 본고는 일본의 7세기 목간을 여러 차례 살펴본 경험을 토대로 한국의 성산산성 출토 荷札木簡, 월성 해자 출토 前白木簡에 대해 약간의 문제 제기를 시도해 본 글이다. Ⅱ장에서는 성산산성 출토 荷札木簡을 살펴보았다. 1절에서는 목간의 연대를 문제 삼았다. 이제까지 신라 外位의 표기 등을 주된 근거로 삼아 성산산성 목간의 연대를 6세기 중엽으로 보는 견해가 일반적이었다. 그러나 목간의 표기에는 정도의 폭이 있다는 것을 구체적인 사례를 들어 지적했다. 최근 출토된 「壬午年」 목간은 592년으로 보는 것이 타당하기 때문에 다른 목간의 연대도 6세기 말로 보아야 한다고 생각한다. 2절에서는 성산산성 荷札의 서식을 살펴보았는데, 「地名+人名+物品名」을 기본으로 하면서도 다양한 형식이 존재함을 확인했다. 일본의 사례를 참고하면 이러한 서식은 오래 전부터 사용된 특징이 아닐까 생각된다. 3절에서는 수량이 많은 仇利伐의 荷札木簡을 살펴보았다. 특히 「人名A+奴(人)+人名B+負」의 표기를 중심으로 고찰했다. 「奴(人)」는 從者 정도의 의미로 이해해야 한다. 천민 신분을 의미하는 것이 아니다. 또 「負」는 「荷物」을 의미하는 명사가 아니라 「負担하다」의 의미를 지닌 동사라고 생각된다. 이것과 관련해 「発」도 「発送하다」의 의미인 동사로 보인다. 4절에서는 조금 특수한 사례로서 「◯城下」의 荷札木簡을 살펴보았다. 이러한 타입은 「◯城下」의 真下에서 물품명이 기재되었다는 점이 특이하고, 품목과 麦·米로 少数派인 것을 확인했다. 또 「◯城下」가 州·郡 중 어디인지를 생각했을 때, 郡에 가깝다고 결론 내렸다. Ⅲ장에서는 월성 해자 출토 前白木簡을 살펴보았다. 1절에서는 「大烏知郎」으로 시작되는 4면 묵서 목간을 살펴보면서 일본의 前白木簡과의 공동점이 많다고 소개하였다. 그 후 중국 漢簡과의 비교를 시도한 김병준의 견해에 대해서도 약간의 의견을 덧붙였다. 2절에서는 2017년에 공개된 월성 해자 출토 前白木簡 3점을 살펴보았다. 여기서는 그 서식에 주목하면서 검토를 진행했다. 지금까지 알려진 한국의 前白木簡과 달리 3점 모두 날짜가 적혀 있지 않으며, 2점은 첫머리에 행선지(상신처)가 기록되어 있다는 점을 지적했다. 그것들은 일본에서 출토된 대부분의 前白木簡과 공통된다. 또 이 3점을 포함해 한국의 前白木簡을 살펴보면 행선지가 地位·尊称·官職으로 기록되는 것, 差出이 생략되는 경우가 있다는 것은 일본과도 공통되는 부분이다. 일본의 前白木簡의 직접적인 기원이 조선반도에 있었다고 하는 추론은 이미 제기되었지만, 보다 명료한 형태로 나타나고 있는 것이다.

樓蘭漢文簡紙文書中的謙敬詞研究

路志英 경성대학교 한국한자연구소 2020 한자연구 Vol.0 No.27

The research conducted on honorific and modest words is based on Chinese ancient books, records and handed-down documents. However, there is no consensus on research results due to various research materials used by scholars. This research employs Loulan Documents excavated during Wei-Jin period as research objects, and investigates the usage of honorific words and expressions and the phraseology of modest expressions. A quantity analysis based on thorough studies of most of the modest and honorific expressions in those documents was conducted. And, as a significant consequence, it is discovered that there is a slight usage difference between the honorific expressions in excavated documents during Wei-Jin period and in handed-down documents, which can be explained in three aspects. First of all, the second personal pronouns ‘er’ and ’ru’ are not unseemly words, and ‘er’, ‘ru’ and ‘jun’ are most widely used. Secondly, although part of the frequently used honorific expressions in later ages are used to express modest and respect in Wei-Jin period, they are not grammaticalized and cannot be considered as actual honorific expressions. Thirdly, during Wei-Jin period, not only there are honorific words and expressions, there are also fixed formats of expressing modesty.

‘毖’字 小考

김정남 한국중국언어학회 2018 중국언어연구 Vol.0 No.77

『shangshu』, 『shijing』 are the oldest historical documents in China. Over a long period of time, language habits and using word habits have been mixed. So there are a lot of difficulties to interpret. In this article, I tried to analyze ‘毖’ among these characters. 『shangshu』 and 『shijing』`s ‘毖’ is mainly interpreted as ‘inform’, ‘cautious’, and ‘stabilize’. The excavated documents are not composed of ‘比’ and ‘必’. However, the Chinese characters related to ‘毖’ have continued to exist since the beginning of the oracle. Among them, ‘□’ expresses the meaning of stabilizing neighboring countries through military action, and it derives meaning such as ‘scold’, ‘Stable’, ‘Cautious’. Among these meanings, ‘密’ is related to ‘prudence’. One step further from here, ‘䛑’ and ‘怭’ were used as stylistic terms that the servant told the monarch. On the other hand, ‘毖’ has a close relationship with ‘愼’ and ‘誥’. ‘愼’ expresses the same meaning as ‘毖’ and has the same grammatical function. So we do not write together in the same literature. ‘誥’ expresses ‘inform’, ‘teach’, but there is a difference in usage. So these two Chinese characters were used together in the same document. In this paper, although only ‘毖’ is used as an analysis target, it is expected that the literature can be interpreted a little more accurately by considering the limited Chinese characters used in 『shangshu』 and 『shijing』 such as ‘毖’.

「禮樂」與<性自命出>

林啓屛 ( Chi-ping Lin ) 퇴계학부산연구원 2017 퇴계학논총 Vol.30 No.-

中國「禮樂」文明的內涵凸顯了與天地、制度、身心相合的連續性傾向。 因此, 探討禮樂文明的發展與意義, 對於彰明中國文明的價値, 實爲重要之事。 而新出土文獻<性自命出>的硏究, 在敍明中國禮樂文明的發展意義, 有其重要性。 因爲, <性自命出>中對於「禮樂」的討論, 旣觸及了古代儒學思想發展的軌跡, 也關乎中國禮樂文化的理論架構之意義, 尤其在「內在化」的方向上, <性自命出>對於「性」 「情」的討論, 更是具有階段轉變的意義, 可以釐淸儒學發展史的一些問題。 職是之故, 本文首先將從「禮樂」所涉及的幾個層次切入, 簡要說明禮樂在中國文化發展中的重要性。 其次, 則從<性自命出>的討論著眼, 處理此一文獻所涉及的禮樂問題。 最後, 說明<性自命出>在儒學史上的意義。 Investigations of Chinese ritualistic-musical culture demonstrate an unbroken tradition of harmony among heaven and earth, systems and regulations, and body and mind. It is therefore important to discuss the development and meaning of ritualistic-musical culture, in order to understand the contributions of Chinese culture. Research on the newly excavated document “Nature Derives from Mandates (Xing Zi Ming Chu)” (“Document”) is important for the understanding of development and meaning of ritualistic-musical culture. The Document not only deepens our understanding of the trajectory of the development of classical Confucianism, but also concerns the theoretical framework of the Chinese ritualistic-musical culture. The discussions of “nature” and “emotion” in the Document hold special significance in the transformation from one stage to another in terms of “internalization,” and shed light on some questions regarding the historical development of Confucianism. Therefore, this article first discusses the multiple dimensions of “Rituals and Music” and their importance in Chinese cultural development. Then, the article explores the implication of “Rituals and Music” discussions in the Document. Lastly, this article examines the significance of the Document in the history of Confucianism.

한국의 고대목간과 연구동향

전덕재(Jeon Deog-jae) 한국목간학회 2012 목간과 문자 Vol.9 No.-

본고는 2011년까지 발견된 한국 고대목간의 현황과 그것을 둘러싼 연구동향을 정리한 것이다. 2011년까지 낙랑 목간 120여 점, 백제 목간과 목간 부스러기 150여 점, 신라 목간 330여 점이 발견되었다. 삼국시대까지 목간은 付札 또는 荷札用뿐만 아니라 文書로서 널리 사용되었고, 통일신라시대에 이르러 종이문서가 널리 쓰이면서 문서용은 크게 줄어들고 주로 물품에 부찰된 꼬리표로 사용되었다. 목간의 연구를 통하여 古代의 문서행정체계 및 중앙과 지방의 통치체제, 수취체계와 사회경제제도, 그리고 고대인의 일상 생활모습에 대한 이해가 크게 진전되었다. 앞으로 목간의 발굴 사례가 계속 증가하고, 또 이미 발굴된 목간의 묵서가 새로 판독됨에 따란 목간을 통한 韓國古代史像의 체계적인 복원작업도 크게 활성화되리라고 기대된다. This study analyzes the current state of the Korean ancient wooden slips that have been discovered by 2011 and conducts a summary of the overaching research trends. All in all, some 120 Lelang wooden slips, 150 Baekje wooden slips and shavings, and 330 Silla wooden slips have to date been uncovered. Up until the Three Kingdoms period, wooden slips were widely used, not only for labeling and listing purposes but also as a means of documentation. The widespread use of paper documents during Unified Silla coincided with a significant decline in the use of wooden slips for documentation purposes, with such resources increasingly being used mainly as labels attached to goods. Research on wooden slips has contributed to furthering scholars’ understanding of the ancient document administration system, the ruling structure in the central and local areas, the tax and socio-economic systems, and the everyday lifestyle of ancient people. In this regard, the continued excavation of wooden slips and advent of new interpretations of existing wooden slips is expected to further invigorate the practice of Korean ancient history based on such wooden slips.

출토문헌(出土文獻)과 『초사(楚辭)』 교고(校?)

장학성 ( Zhang Xue-cheng ),마가려 ( Ma Jia-li ) 연민학회 2017 연민학지 Vol.27 No.-

Traditional exegesis of Chu Ci has achieved fruitful results after two thousand years of development. However, it has some limitations, such as the lack of research materials, unreliable documentary data and unscientific research method. These limitations impose restrictions on the further development of exegesis of Chu Ci. Since the 1950s, many excavated documents of Chu which provided new materials for exegesis of Chu Ci have appeared. Using the method of Double Evidence, which combined with excavated documents and handed-down documents, can revise errors of extant text of Chu Ci, meanwhile, it can solve many difficult problems in the process of explaining Chu Ci. This method promoted exegesis of Chu Ci to make unprecedented achievements. In addition to summarize the achievements of exegesis of Chu Ci, we should also acutely aware the current deficiencies and problems, and forecast its prospects.

出土与传世≪论语≫异文及相关问题研究 -以平壤贞柏洞出土竹简≪论语≫为考查范围-

罗卫东 한국한자한문교육학회 2015 漢字 漢文敎育 Vol.36 No.-

The extant versions of the Analects of Confucius, one of the Confucian classics, include both documents handed down from ancient times and those unearthed. This paper takes the relatively complete version of the Analects of Confucius written on the 39 bamboo slips excavated from ancient tomb No.364 of Jongbaek-dong in Pyongyang as research scope and compares the variations seen in unearthed version of the Analects of Confucius and those in the handed-down versions. The variations specifically analyzed in this paper include the following ones: interchangeable characters with the same origin, phonetic loan characters, mistaken characters resulting from poor writing, variant forms of characters, interchangeable synonyms, as well as the expansion and contraction of sentences, etc. By comparing with the Analects of Confucius written on the bamboo slips excavated from Han Tomb of Dingzhou, the paper also illustrates the similarities and differences of the variations seen in these two unearthed versions of Analects excavated from different places. Although the Analects of Confucius written on the bamboo slips unearthed from Jongbaek-dong, Pyongyang and those from Dingzhou date back to almost the same age, differences between these two sets of materials are found by comparing the variations seen in them, and these differences may have resulted from two different editions. Furthermore, several causes of variations are analyzed in this paper. Nowadays, the Analects of Confucius is regarded as an important part of teaching content in the textbooks of higher education in East Asia, like Hanmun in South Korea. Studies on the expressions and characters of the Analects of Confucius are of great benefit to teaching Chinese language and characters to the world. ≪论语≫是儒家经典文献之一,现存的≪论语≫文献既有传世的,也有出土的.本文以平壤贞柏洞364号古坟出土的39支相对完整的竹简≪论语≫为考查范围,比较出土≪论语≫与传世≪论语≫经文的异文现象.分析这些异文现象包括同源通用字, 同音借用字, 传抄中的讹字、异体字、可以互换的同义词以及字句的增减等情况.与≪定州汉墓竹简<论语>≫异文进行对比后,探讨这两种出土于不同地区≪论语≫异文的情况.虽然平壤贞柏洞出土竹简≪论语≫和定州汉墓竹简≪论语≫时代相近,可是比较异文现象,证明它们并非完全一致,也许源自不同的传本.本文分析了出土与传世≪论语≫异文产生的多种原因.现在,在东亚的高等教育教材中,例如韩国的≪汉文≫,≪论语≫是重要的教学内容,对于≪论语≫语言文字的研究,有益于世界汉字汉语教学.

출토문헌 『주역』 연구 방법론 고찰

원용준(Won Yong Joon) 한국동양철학회 2016 동양철학 Vol.0 No.45

『주역』은 고대부터 오경의 필두에 놓일 만큼 유교의 핵심 경전으로 유학, 경학, 철학 연구자들에게 오랫동안 존숭되어 왔으며, 오늘날에도 여전히 동아시아 사상, 역사, 문화를 연구하기 위한 중요한 텍스트로 꼽히고 있다. 『주역』 연구는 최근 새로운 방법론의 필요성이 대두되었는데, 그 이유는 중국에서 속속 발견되고 있는 출토자료, 출토문헌 때문이다. 2016년 현재 『주역』텍스트는 3종류가 발견되었으며, 넓은 의미의 ‘ ’과 관련되는 자료까지 포함하면 그 수량은 대단히 많다. 출토문헌 『주역』 텍스트 3종은 1973년부터 1974년에 걸쳐 湖南省 長沙市 馬王堆 漢墓에서 출토된 마왕퇴백서 『주역』과 1977년 安徽省 阜陽縣 雙古堆 西漢汝陰侯墓에서 출토된 부양한간 『주역』, 그리고 1994년 홍콩의 문물시장에서 도굴된 채로 발견되어 상해박물관측이 입수, 정리한 상박초간 『주역』이다. 본 논문은 상박초간 『주역』 蒙卦를 사례로 들어 그 연구 방법론을 살펴본 것이다. 첫째, 죽간 자료를 연구할 때에는 자료의 외형(죽간의 길이, 형태, 배열순서 등)을 정확히 파악하는 것이 중요한데, 이를 소홀히 할 경우 오류가 발생할 수 있다. 둘째, 고대 문자를 정확히 판독하여 복원하는 것이 중요하며 이를 통해 내용을 파악할 때에도 선입관을 배제하여 자료 그대로 독해하는 것이 중요하다. 예를 들면 『주역』의 ‘元, 亨, 利, 貞’은 4가지 유교적 덕목이 아니라 ‘신이 공물을 받아들이니 크게 형통하고 점쳐 묻기에 유리하다’라는 점을 치는 내용으로 해석되어야 한다. The Zhou Yi 周易 has been venerated as one of the core Confucian classics and even deemed as the head of the Five Confucian Classics, by researchers of Confucianism, Confucian classics, and philosophy studies since ancient times. Even today, it is still considered as an important text to conduct research on East Asian thought, history, and cultures. In recent years, the necessity for a new methodology in studying the Zhou Yi has been emerged. This is because excavated texts and documents have been largely uncovered in China. As of 2016, three types of the Zhou Yi texts discovered and if the Yi 易-related documents are included in a broad sense, the quantity will extremely increase. The three types of the excavated Zhou Yi texts are the Mawangdui Boshu 馬王堆帛書 Zhou Yi excavated from Mawangdui 馬王堆 Han mu 漢墓, Changsha city 長沙市, Hunan province 湖南省, the Fuyang Hanjian 阜陽漢簡 Zhou Yi excavated from Shuanggudui Xi Han Ruyin hou mu 雙古堆 西漢汝陰侯墓, Fuyang county 阜陽縣, Anhui province 安徽省, and the Shanghai Museum Chujian 上博楚簡 Zhou Yi arranged by Shanghai Museum, which had been robbed some years earlier from tomb and then found and purchased by the Shanghai Museum at a Hong Kong antique market. This paper studies a methodology in studying the Zhou Yi by using Meng Gua 蒙卦 of the Zhou Yi as an example. First, it is significant to accurately figure out the physical appearance of bamboo strips such as lengths, shapes, arrangements, and etc. in studying the bamboo strips but if any of them is neglected, it can lead to errors. Second, it is important to exactly decipher and restore the ancient letters written in the bamboo strips and interpret them as they are, without any preconceptions, to perceive the exact contents of the bamboo strips. For example, Yuan, Heng, Li, Zhen 元亨利貞 in the Zhou Yi, should be interpreted as the contents of the divination: “Gods receive offering. Greatly goes well. Beneficial to fortune and ask.”, not as four Confucian virtues.

A comparative study of the unearthed Qin and Han meridian relic documents and 『Lingshu·Jingmai』 on the circulation of the six Yang meridians-centered on the Lao Guan Shan lacquer figure-

( Ouyang Fang-lan ) 대구한의대학교 제한동의학술원 2021 제한동의학술원논문집 Vol.19 No.1

In this paper, we analyze the contents of the six Yang meridians in the Mawangdui medical textiles, the 『Zú Bì ShíYī MàiJiū Jīng(足臂十一脈灸經)』, the 『YīnYáng ShíYī MàiJiū Jīng(陰陽十一脈灸經)』, the Zhangjiashan medical text 『Hàn Jiǎn Mài Shū(张家山汉简 『脈書』)』, the Shuangbao Mountain lacquer figure, the Laoguan Mountain lacquer figure, and the 『Shí èr Mài(十二脈)』 of the Laoguan Mountain medical text, which have been excavated since the 1970s. Through comparison, the meridians carved with white lines on the Lao Guan Shan lacquer figure are different from the “twelve meridians” in the 『Huáng Dì Nèi Jīng(黃帝內經)』’s Classic of Internal Medicine, and it is believed that the formation process of meridians developed from the “eleven meridians system” to the “twelve meridians system” It is believed that the development of the meridians from the “eleven-meridians system” to the “twelve-meridians system” is a result of the inconsistent naming of the early meridians, the irregular number of meridians, and the development of the meridians from a linear one-way flow to the uninterrupted circular movement of the 『Huáng Dì Nèi Jīng(黃帝內經)』. The “eleven meridians system” of the early meridian theory was not a manifestation of the fact that the meridian theory was not yet well developed, but a result of the influence of the ancient philosophical concepts of the time, “the unity of heaven and figure”, “the six heavens and the five piles of the earth” and “the unity of heaven and figure” thinking. This concept had a significant impact on the formation of the early meridian theory and has been a constant in the development of meridian theory, which can be identified as one of the biggest factors influencing the development of meridian theory. The “Hand Sanyang meridians” has its own characteristics in the naming of the early meridians, and is unstable compared to the development of the naming of the Foot Sanyang meridians. The order of the use of “Dà(大)”, “Tài(泰)” and “Tài(太)” in the naming of the meridians reflects the sequence of the development of the ancient script. The word “(鉅)巨Jù” in 『YīnYáng ShíYī MàiJiū Jīng(陰陽十一脈灸經)means “big” and is a dialect expression used in the Qi-Song region. The order of the meridians named in the meridian literature is recorded first after the foot meridians hand meridians, the foot meridians are longer than the hand meridians circulation route, the circulation distribution is more extensive, the main disease is more, the foot meridians is more important than the hand meridians. The “eleven meridians system” of the Mawangdui medical text is not a manifestation of the imperfect development of the meridian theory. but is influenced by the mathematical concept of “heaven, six and earth, five”, which considers heaven as yang, earth as yin, heaven as six and earth as five. With this concept, eleven meridians were created. The lack of the foot three yin meridians in the “ten meridians system” of the Shuangbao Mountain lacquer figure is not a sign of slow development of the foot three yin meridians, but because the foot three yin meridians represent the death wait, which is a sign of death. On the contrary, during the Western Han Dynasty, the imperial nobility prayed for immortality. and believed that the Governor’s Vessel had the function of nourishing health and promoting longevity, so a Governor’s Vessel was added. The development of the twelve channels of the 『Líng Shū·Jīng Mài(靈樞·經脈)』 was influenced by the ancient “Twelve of Heaven”, which changed the number of channels from 11 to 12. It can be seen that the development of meridian theory has not been smooth and has been influenced by the impact of ancient philosophical views and cultures and the different doctrines of different medical schools. This is a reflection of the development of the meridians and the incorporation of the superficial parts of the body into the route of the meridians, which is probably due to the need for the Lao Guanshan lacquer figure to be used as a teaching tool and to provide a more intuitive explanation. The development of the meridians from independent, straight lines to circular channels of movement “like rings without end” was influenced by the concept of “the unity of heaven and figure”, believing that the figure meridians should run uninterruptedly, like the sun and moon, in accordance with the laws of nature. The change in the direction of the flow of the meridians led to the confusion of the “branch” and “straight” routes of the foot-sun meridian of the 『Líng Shū·Jīng Mài(靈樞·經脈)』. There are only a few branches in the Mawangdui medical text, but there are 23 meridians in the 『Líng Shū·Jīng Mài(靈樞·經脈)』, which shows the rapid development of meridian branches. The function of this branch of the foot sun “into the anus” of the Laoguanshan lacquer figure is shown as the relationship between the circulation distribution of the meridians and the disease symptoms. By the time the 『Líng Shū·Jīng Mài(靈樞·經脈)』 became available with the proliferation of branches, the clinical significance was less evident, and it is presumed that the branches existed at this time more to supplement the significance of the twelve meridian theory. The question of the origin of the meridians and acupuncture points has been the focus of academic debate, and the excavation of the Laoguanshan lacquer figure has provided new evidence to resolve this academic question. The “Twelve meridians” represented by the white lines of the Laoguanshan lacquer figure are important for studying the development of the “Eleven meridians” in Mawangdui to the “Twelve meridians” of the 『Líng Shū·Jīng Mài(靈樞·經脈)』. This transitional stage in the development of early meridian theory is of great significance, and the Laoguanshan lacquer figure can fill the theoretical gap in this stage.