在周朝禮制中，貴族子弟應學習六種基本才能，即禮、樂、射、御、書、數， 統稱「六藝」。六藝中的「御」，也就是馭馬術，有五種類別，其中一種稱作「鳴 和鸞」，西漢鄭玄注解「和」、「鸞」為大小相應的馬鈴，駕馭者須控制鸞與和相 應的聲響節奏，以合乎周朝的馬車儀禮。在《周禮》中，鄭玄解釋了鸞、和的型 制、功能與位置，卻無法說明鸞與和的實際樣貌。而今在考古實物中，也僅見鑾 鈴卻不見和鈴，使五馭鳴和鸞之說令人費解。事實上，考古的車馬器裡，有一型 制十分特別的「弓形器」，其貌似弓，兩翼皆有能發響之小鈴，發現的位置幾乎 和車馬器同出，或在駕馭者的身邊，年代在商末至西周之間。對其功能學者有各 種說法，目前多採用林澐「掛韁鉤」說，認為其弓型之設計，目的是方便馭者懸 掛馬韁。其他觀點尚有「弓秘說」、「旅鈴說」，馬衡於其著作中曾簡要說明為和 鈴，爾後「和鈴說」再無其他探討。本文從弓形器的考古發現與文獻相互佐證， 認為弓形器兩側之鈴，即商周車馬器之和鈴，因有掛韁功能而貌似弓狀，證據在 特殊的金鈴設置，使馬車行走時，御者能依聲響掌控速度，合乎周禮的要求。據 此，弓形器與文獻所提鳴和鸞之和鈴，應同屬一物。

Rituals of the Zhou Dynasty required noble families’ male offspring to leam the six basic skills—rituals, music, archery, charioteering, calligraphy, and arithmetic—collectively, i.e. the “Six Arts”. One the Six Arts, “charioteering,” refered to the art of taming and harnessing horses based on five techniques, one of which was "ming he luan,” or the concordance of the tinkling of the bells attached to the horse. According to the notes of Zheng Xuan of the Western Han Dynasty, “he” and “luan” are bells of similar sizes. Carriage drivers had to match the sounds and rhythm of these bells so as to comply with the etiquette of charioteering in the Zhou Dynasty. In the Rites of Zhou, Zheng Xuan explained the forms, shapes, function and placement of “he” and “luan” bells, but failed to describe what they looked like. Also, only “he” bells have been unearthed from archeological sites, but not “luan” bells, which makes it hard to understand what “ming he luan” actually means. However, in fact “bow-shaped objects” have been found among chariot artifacts in archeological excavations . Such bow-shaped objects’ distinctive features are similar to those of a bow, but they have small bells on both sides of their wings . Most of these bow-shaped objects were found in the same place as charioteering artifacts or beside chariot drivers. Such objects were dated to between the end of the Shang dynasty and the Western Han Dynasty. Scholars have yet to agree on the functions of such objects, but the most widely accepted explanation is that the bow-shaped objects served as hooks that could secure the reins of the horses, as proposed by Lin Yun. Other hypotheses suggest that the object could have been used as a guard for bows and arrows, or as bells that were attached to flags. Ma Heng briefly talked about the bow-shaped object being “he” bells in his book, but no other discussions have entertained this idea again. This essay asserts that the discovery of the bow-shaped objects and relevant literature could corroborate each other to prove that the bow-shaped objects were the “he” bells used in charioteering during the Zhou Dynasty. The bow shape of such objects came from its function of serving as a hook for the reins. On the other hand, the placement of the small bells on either side of the bow allows the driver of the carriages to control speed according to the sounds to comply with the charioteering etiquette of the Zhou dynasty. Therefore, it is argued here that the bow-shaped objects must be the “he” bells referred to in literature as “ming he luan.”