精品推薦：西藏獅子銀幣一組
藏族崇獅習(xí)俗由來已久，它與佛教文化的傳入有著密切關(guān)系。比如“獅子吼”即喻示佛陀弘法的無畏廣博，又多見于諸神佛的坐騎，如文殊菩薩、多聞天王、丹堅(jiān)護(hù)法等等。
其實(shí)，藏地原本沒有獅子生活，由于外來文化的交融，使得獅子形象很早就在西藏地區(qū)受到重視，與之有關(guān)的傳說寓言也非常多。在著名寓言《咕咚》中,作為百獸之王的獅子，在動(dòng)物們奔走相告疑慮驚慌之時(shí)，只有它知道“咕咚”是木瓜掉進(jìn)水里發(fā)出的聲音,體現(xiàn)了獅王的威武冷靜和智慧豁達(dá)。通過建筑、雕塑、繪畫、舞蹈、藏戲、宗教等多種表現(xiàn)形式，崇獅文化得到了不斷的豐富與延續(xù)，也成為了西藏人民善良勇敢的象征。
清朝宣統(tǒng)元年（1909），“獅子”作為主要圖案，被運(yùn)用在了一系列錢文設(shè)計(jì)上。當(dāng)年制造的幾款銀幣和銅幣，自誕生以來也一直是藏幣收藏中的焦點(diǎn)，本文主要談?wù)勂渲懈鼮橄∩俚囊粌尚沃沏y幣——獅圖“桑岡果木”。
Tibetan lion worship has a long history, which is closely related to the introduction of Buddhist culture. For example, the "lion roar" means that the Buddha is fearless and broad in enlarging Buddha's Dharma, and it is often seen on the mounts of gods and Buddhas, such as Manjusri Bodhisattva, Duowen Heavenly King, Dan's adherence to Dharma and so on.
In fact, there was no lion life in Tibet. Because of the blending of foreign cultures, the image of lion was paid attention to very early in Tibet. There are many legends and fables related to it. In the famous fable Gu Du, the lion, the king of beasts, is the only one who knows that Gu Du is the sound of papaya falling into the water when the animals rush to tell each other their doubts and panic. It reflects the majestic calmness and wisdom of the lion king. Through architecture, sculpture, painting, dance, Tibetan opera, religion and other forms of expression, the lion worship culture has been constantly enriched and continued, and has become a symbol of the goodness and courage of the Tibetan people.
In the first year of Xuantong in the Qing Dynasty (1909), as the main pattern, "lion" was used in a series of money design. Several silver and copper coins manufactured in that year have also been the focus of Tibetan coin collection since their birth. This paper mainly talks about one or two-shaped silver coins, the lion map "Sanggang Fruit Wood".
“桑岡果木”即“一兩銀元”的藏語發(fā)音。獅圖“桑岡果木”是西藏地區(qū)首次使用機(jī)械制造的帶有雄獅圖案的大型銀幣，其直徑約35毫米，厚約2.2毫米，光邊。正面中間圓圈內(nèi)一頭健碩威武的雄獅回首作吼狀，似威震一切邪魔歪道，圈外環(huán)繞八個(gè)等分的蓮花瓣輪廓，每個(gè)花瓣內(nèi)都有藏文，順時(shí)針依次排列為“甘、丹、頗、章、卻、列、朗、杰”，意為“甘丹圣殿，戰(zhàn)勝四方”，表達(dá)希望威德遠(yuǎn)播四方的一種愿景。背面中間為“如意寶”圖案，其外環(huán)繞手寫體藏文紀(jì)年15饒迥43年銀一兩（“饒迥”相當(dāng)于“甲子”六十年，第一個(gè)饒迥始于公元1027年，此處計(jì)算后即公元1909年），外圍同樣環(huán)繞八個(gè)等分的蓮花花瓣輪廓，帶有宗教紋飾寓意的八吉祥圖案順時(shí)針排列其中，近外廓處和正面一樣有點(diǎn)狀圓圈環(huán)繞，反映出濃郁的藏族風(fēng)格和傳統(tǒng)特色。
"Sanggang Guomu" is the Tibetan pronunciation of "one or two silver dollars". Shitu "Sanggang Fruit Wood" is the first large silver coin with male lion pattern manufactured by machinery in Tibet. Its diameter is about 35 mm, thickness is about 2.2 mm, and smooth edge. A powerful lion in the middle circle of the front looks back and roars like all devils of Megatron, surrounded by eight equal parts of the lotus petals outline, each petal has Tibetan, clockwise arranged as "Gan, Dan, Po, Zhang, Qie, Le, Lang, Jie", meaning "Gandan Temple, defeat the four sides". Wide is expected to broadcast a vision of the Quartet. In the middle of the back is the "Ruyibao" pattern, which is surrounded by the handwritten Tibetan Age of 15 Raocheng 43 years ("Raocheng" corresponds to "Jiazi" 60 years, the first Raocheng began in 1027 AD, which is calculated in 1909 AD). The outline of eight equal lotus petals also surrounds the periphery with religious decorative implications. The eight auspicious patterns are arranged clockwise, with a little circle around the outer outline as the front, reflecting the strong Tibetan style and traditional characteristics.
在清朝“元兩之爭(zhēng)”的背景下，西藏地區(qū)也嘗試實(shí)行幣制改革，并陸續(xù)購置造幣機(jī)器，告別了長期依靠手工打制錢模、剪片等傳統(tǒng)制幣歷史，逐漸步入了以人力、水力為動(dòng)力的機(jī)械化制幣階段。其采用高純度的紋銀為主要原料，熔化后制成銀坯餅，以人力驅(qū)動(dòng)機(jī)械制造銀幣。相比之前漫長的打制幣歷史，工藝技術(shù)已有實(shí)質(zhì)提高，但尚處于半機(jī)械化制幣的過渡階段，造幣工序繁多而產(chǎn)量低下，工作模較多而缺少邊齒沖壓工藝。因此，盡管此品種制造時(shí)間不長，卻產(chǎn)生出豐富的版別和細(xì)細(xì)目。通過大量實(shí)物觀察和資料對(duì)比，按獅圖樣式可分為兩個(gè)大類，一類為“大頭獅”，獅頭碩大鬢毛粗密成回首狀，另一類鬢毛較稀，獅頭明顯偏小，作回首狀且微微上仰，故稱其“小頭獅”。以此兩個(gè)大類衍生出來的主要版式可歸納出十余種，而實(shí)際依然存在局部紋飾、暗記、修模等細(xì)細(xì)目的變化，可見當(dāng)時(shí)除了帶有試造性質(zhì)的嘗試外，模具的損耗也確實(shí)比較嚴(yán)重。
Under the background of the "Yuan-Liang Debate" of the Qing Dynasty, Tibet also tried to reform its currency system and gradually purchased coin-making machines, saying goodbye to the long-standing history of traditional coin-making such as hand-made coin moulds and scissors, and gradually entered the stage of mechanized coin-making driven by manpower and water power. It uses high purity grain silver as the main raw material, melts and makes silver cake, and manufactures silver coins by human-driven machinery. Compared with the long history of coinage making before, the technology has been substantially improved, but it is still in the transitional stage of semi-mechanized coinage. There are many coinage processes and low production, and there are many working dies and lack of edge stamping technology. Therefore, although the production time of this variety is not long, it produces rich editions and details. Through a large number of physical observation and data comparison, according to the pattern of the lion, it can be divided into two major categories, one is "big lion", the lion's head is large and hairy with thick back shape, the other is sparse, the lion's head is obviously small, and the lion's head is looked back and slightly upward, so it is called "small lion". The main formats derived from these two categories can be summarized into more than ten kinds, but there are still some detailed changes in local decoration, secret record and die repair. It can be seen that besides the attempt of trial-manufacture, the loss of the die was also quite serious at that time.
