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題 名 | 《左傳》諸侯五月而葬說考辨=On the Statement "The Prince of a State was Buried Five Months after His Death" in the Zuo Zhuan |
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作 者 | 魏千鈞; | 書刊名 | 中國文學研究 |
卷 期 | 31 2011.01[民100.01] |
頁 次 | 頁1-36 |
分類號 | 095.1 |
關鍵詞 | 左傳; 春秋喪禮; 喪禮; 凶禮; Zuo zhuan; Funeral rites of the Spring and Autumn period; Funeral rites; |
語 文 | 中文(Chinese) |
中文摘要 | 《左傳.隱公元年》言:「天子七月而葬,同軌畢至;諸侯五月,同盟至;大夫三月,同位至;士踰月,外姻至。」歷來《春秋》學者對此多信從其說,然近來有學者對諸侯五月而葬的說法表示不同的見解。本文在前人的研究基礎上,詳細統計春秋時期各國國君的殯期,從整體分佈、時間分佈與地域分佈三種角度進行分析。整體而言,五月而葬的例子將近一半是最多的,其次是三月而葬,其他月數則零星散見。從時間分佈來看,除了魯昭公時期外,五月而葬的比例並沒有愈來愈少,可見前後時期沒有明顯的變化,從地域分佈來看,則發現魯、陳、衛、曹、滕等國是施行五月而葬的,晉、鄭則是施行三月而葬之制,宋國則可能後來改採三月而葬之制,其他各國則無法明確確認其制度爲幾月。透過統計可以歸納出春秋時期最少有五月而葬與三月而葬兩種制度,所以《左傳》的說法與歷史事實不合。探究其因,發現《左傳》的說法與先秦儒家顯露出禮制爲天下通行的思維相合,這種思維可說是儒家推行主張的口號,並展露出禮制井然的秩序觀,而《左傳》更藉此書法行其道德訓誡之目的 |
英文摘要 | The Zuo zhuan states "The Son of Heaven is buried after seven months, the feudal lords must attend; feudal lords after five months, with those allied with him attending; a senior official after three months, with those of the same rank attending; an official after a full month, with his relatives by marriage attending." Traditionally, scholars believed this statement; however, recently some scholars have expressed a different opinion. This article tallies and analyzes the various funeral times of feudal lords in the Spring and Autumn period. Data is then analyzed according to overall distribution, time distribution, nd regional distribution. Results show that in almost half the instances, the emperors were buried in five months. The next most common duration was three months, followed by various lengths of time. In terms of time distribution, apart from the period of Duke Zhao of Lu, the ratio of emperors being buried after five months did not decrease over time. In terms of regional distribution, five month burials were more common in Lu, Chen, Wei, Cao, and Teng, with three month burials being prevalent in Jin and Zheng. Song seems to have adopted a three month system too, although it was somewhat later. Other states are indeterminable, as their burial times varied too drastically. Numeric analysis confirms that there were indeed five-month and three-month systems in place during the Spring and Autumn period. Thus, this statement in the Zuo zhuan does not reflect historical facts. The reason for this is that this statement matches with common beliefs of pre-Qin Confucian scholars, namely that the same system is common throughout China. It could be that such a belief is something these scholars tried to advocate in their desire for widespread uniformity in rites. The Zuo zhuan expresses such an ethical standpoint through this statement |
本系統中英文摘要資訊取自各篇刊載內容。