，王言，王受祐？黃彰健
彰健此文將為拙著《論衣禮與經傳所記禘祫》的第四章。其第一章〈論衣禮與商代周祭制度〉已刊佈於《中國史研究》2002.1-2002.2。今謹簡介以供讀此文時參考。
拙文〈論衣禮與商代周祭制度〉指出，周初〈天亡簋〉：
王祀於天室，降。天亡右王，衣祀于王丕顯考文王。
此係周公攝政稱王，於天室祭天之後，衣祀文王。
《詩經•大雅•文王》：「殷之未喪師，克配上帝」，故知卜辭：「自上甲至于多后，衣」，其前省略祭上帝未記。
故知卜辭，「帝，伐，自上甲」、「帝，伐，自上甲用」，此處「帝」即應釋為祭上帝。祭上帝之後，然後伐，亦即殺人，作為人牲，用以合祭，亦即「自上甲至于多后，衣」。衣當讀為殷，釋為盛大，為商周最盛大之典禮。
《左傳》記：少康中興，「祀夏配天，不失舊物」，故知祭上帝之後，合祭祖宗，為夏商周三代最重要之典禮。
卜辭記：「帝于王亥」，「啻黃奭二犬」，此亦當為祭上帝之後，合祭祖宗，然後祭先王之有功德者王亥，祭先王臣工之有功於王室者黃尹，此亦即《尚書•商書•盤庚》所言「爾祖其從與享之」。
由於祭上帝之後，合祭祖宗，為最盛大之典禮。而合祭祖宗，實為祭上帝禮之後續部份，故周康王時之〈小盂鼎〉言：「王格周廟，啻文王、武王、成王」，即改稱衣禮為啻禮。天子才可祭天，而諸侯賢臣，死後亦可在先王左右，佐事上帝，故諸侯賢臣遂沿用王室所定，稱合祭祖宗之禮為啻禮。
祭上帝之後，合祭祖宗，而新死之殷王，於喪服除後，其神主亦應入宗廟合祭，故卜辭：
貞：祝惟
，王言，王受祐？
彰健即讀「
」為「大祥」之祥。釋「言」為《尚書•無逸》「（殷高宗）作其即位，乃或亮陰，三年不言」之言。
卜辭言：
(9)
貞今……其言？
(10)
勿衣？（合集456）
彰健此文即釋「其言」為「殷王是否應言？」；釋「勿衣」為「殷王三年喪服除，是否應舉行衣祭，亦即殷祭，以故君神主入宗廟合祭？」
而此亦即西周金文〈繁卣〉「公啻
辛公祀，衣事亡
」，〈大簋〉「用啻于乃考」之「啻祭」、「衣（殷）祭」。
《春秋經》書：「（閔公二年夏）五月乙酉，吉禘于莊公」。三年之喪，二十五月而畢，閔公服三年之喪，未滿二十五個月，即吉服祭莊公，以莊公神主入宗廟合祭。閔公未可以吉而吉，故《春秋經》書「吉禘」，以示刺譏。
我們根據《詩》、《書》，及甲骨金文，才可了解《春秋經》「吉禘」之禘字之從示、從帝。此帝字仍應釋為上帝。前人釋禘字為審諦昭穆次第，這是錯誤的。
拙文〈論衣禮與商代周祭制度〉討論衣禮、帝禮，並據卜辭探討商代周祭制度的通例與變例。
本文遂討論西周金文「啻
辛公祀」、「用啻于乃考」及《春秋經》「吉禘」、「禘于太廟」的禘禮程序。對《禮記》「服除而後殷祭」、「有殷事則之君所」、「有殷事則歸家」、《左傳》「殷以少牢」、《公羊傳》「五年而再殷祭」，對殷祭、殷事一辭提出正確的解釋。
對《儀禮》「中月而禫」、「是月也，吉祭猶未配」、「其二廟，（先適禰廟，而後適祖廟）」，亦提出新解。
關於西周宗廟制度，唐蘭釋〈令彝〉「用牲于京宮」，「用牲于康宮」之「康宮」為周康王之廟。拙著《周公孔子研究》則據《詩經》「三后在天，王配于京」，釋京宮所祀「三后」為后稷、公劉、高圉，「王配于京」之王為大王、王季。
彰健據《尚書•康誥》：「天乃大命文王，殪戎殷，誕受殷之命（天命）」、《詩經•魯頌》：「（大王）實始翦商」，及《詩經•周頌•天作》：「彼作矣，文王康之」，讀康為賡，釋為續。認為：文王奉天命為王。文王所賡續大王翦商之事業，由武王牧野之役完成，故周公立康宮以祀文王、武王。
卜辭言：「公宮衣」，亦即卜辭所言：「自上甲至于多后，衣」。此公宮指殷先公上甲廟。
卜辭言：「皿宮衣」。此皿宮即明堂，指殷王大乙（成湯）的廟。故周公所建京宮、康宮，實倣殷制。
京宮、康宮合計實為七廟。其後有祧廟及五世則遷之制，故至周恭王時，天子七廟，京宮祀后稷，康宮祀文王、武王、成王、康王、昭王、穆王。父為昭，居左；子為穆，居右。文王為昭，武王為穆；成王為昭，康王為穆；昭王為昭，穆王為穆。此為周代宗廟昭穆制之起源。
彰健此文則進一步據《逸禮•禘于太廟禮》，釋《逸禮》的七廟如指禘存廟主，則指祀后稷、文王、武王，及時王之高、曾、祖、考。
如釋為吉禘，需合祀存廟主及祧廟主，則此七廟為后稷尸一，昭尸不窋共一，穆尸鞠共一，文王尸一，穆尸成王共一，武王尸一，昭尸康王共一。
如釋諸侯吉禘，需祀存廟主及祧廟主，則亦七尸：即太祖尸一，昭尸共一，穆尸共一，國君之高、曾、祖、考尸各一。
論周代宗廟制度，應據《詩》、《書》及西周金文立說，不可據晚周禮說〈王制〉、〈祭法〉立論。
彰健此文因考釋「禘于太廟禮」，遂進一步考釋西周金文「周康宮穆宮」「周康宮昭宮」，釋康宮為周大廟，周康宮穆宮為大廟中之文王廟，周康宮昭宮為周大廟中之武王廟。
對晚周禮說，如《禮記》言：「春禘秋嘗」、「夏禘秋嘗」，此即誤禘祭為時享。
《禮記》言：「禮，不王不禘，王者禘其祖之所自出，而以其祖配之」，亦不合於殷代及西周制度。
《周禮》言肆獻祼，《周禮》一書亦無禘祫兩字。
這些都留待拙書《論衣禮與經傳所記禘祫》第五章以後討論。
拙書考論衣禮，讀衣為殷，亦讀為禋，亦即〈洛誥〉「禋于文王武王」《詩經•周頌•維清》「肇禋」之禋。拙著《中國遠古史研究》，考釋〈堯典〉「肆類于上帝，禋于六宗」，讀禋為衣（殷），釋宗為《國語》「有虞氏宗舜，夏后氏宗禹，商人宗湯，周人宗武王」之宗，亦即祭上帝之後，衣（殷）祭帝堯以前六個始有天下之主，亦即《左傳》所說的：「炎帝氏以火紀，黃帝氏以雲紀，共工氏以水紀，太皞氏以龍紀，少昊氏以鳥紀」及帝顓頊之以民事紀。而三皇五帝及所謂有巢氏、燧人氏、伏羲氏、神農氏、黃帝氏，此乃晚周人的歷史哲學。論中國遠古時期的古史系統，仍不如根據甲骨金文，參據《堯典》及《左傳》為說。謹附識於此。
關鍵詞：衣禮
三年之喪 殷祭 殷事 禘于太廟禮 周康宮穆宮
On the Ancestor Worship Ceremony of the Kingdom of Lu as Recorded in the Zuo Commentary of the Spring and Autumn Annals and on the Grand Worship Ceremony after Five Years as Recorded in the Gongyang Commentary of the Spring and Autumn Annals
Chang-Chien Huang
Institute of History and Philology, Academia Sinica
This article will be Chapter IV in Lun yi li yu jingzhuan suoji di xia (On grand worship ceremony and di (禘) and xia (祫) ancestor worship as recorded in the classics and their commentaries) by the author. Chapter I of this book has already been published in Zhongguo shi yanjiu (Studies in Chinese history) 2002. 1-2002. 2.
In Chapter I, I have pointed out that the inscriptions on Tianwu gui-bowl (天亡簋) of the early Zhou Dynasty say that after Duke Zhou had become the Regent, he worshipped Heaven first and then offered grand worship ceremony to King Wen.
In the poem “King Wen” of the Book of Odes, it says: “When the Yin Dynasty had not yet lost the world, it could cooperate with God.” Therefore, we know the oracle bone inscriptions failed to record the worship of God before Shang Jia, a late ancestor of the Shang Dynasty. The oracle bone inscriptions recorded that since the time of Shang Jia, after worshipping God, then some people were killed as human sacrifice in the grand worship ceremony (殷).
In the Zuo Commentary of the Spring and Autumn Annals, it is said that King Shao Kang of the Xia Dynasty who revived the Xia rule offered sacrifices to Xia ancestors as well as to God. Thus we know: During the Xia, Shang, and Zhou dynasties, after worshipping God, an important ceremony was performed to worship all the ancestors.
In the oracle bone inscriptions, it is mentioned “ancestor worship ceremony for Wang Hai, an early ancestor” and “worship ceremony for Huang Shi”. We thus know that after worshipping God, worship ceremony was also performed for all the ancestors; then for the meritorious early ancestor Wang Hai; and then for the meritorious minister of the early king, Huang Yin. This is also confirmed by the Chapter “Pan Geng” in the Book of History.
Since worshipping all the ancestors after having worshipped God was the grandest ceremony and worshipping all the ancestors was actually a continuation of worshipping God, so Little Yu ting-cauldron (小盂鼎) of the time of King Kang of the Zhou Dynasty changes the term yin-ceremony (殷) to di-ceremony (禘). Only the Son of Heaven could worship Heaven, but the wooden tablets of the dukes, princes and sage ministers could also, after they passed away, be placed by the side of the deceased king and they helped in the service of God. Therefore, these dukes, princes and sage ministers could also follow the rule of the royal house and call the worship ceremony for all ancestors as di-ancestor worship ceremony.
After worshipping God, all the ancestors would be worshipped together. And the wooden tablet used as a symbol of the newly deceased king of the Yin Dynasty also would be included in the imperial ancestral temple and worshipped after the mourning was over.
In the oracle bone inscriptions, according to my interpretation, there are the sayings: “Should the King of Yin speak?” and “The three year mourning for the deceased king of Yin is over, should there be a grand worship ceremony, so that the wooden tablet of this newly deceased king of Yin can be placed in the ancestral temple to be worshipped together with the other deceased kings?” There are also the di (禘)-ancestor worship ceremony and the yin (殷)-grand worship ceremony in the inscriptions of the West Zhou bronzes Fan you-flask (繁卣) and Big gui-bowl (大簋).
In the Spring and Autumn Annals, it is said: “On the day Jiyou of the 5th moon of the 2nd year of the reign of Duke Min, the Duke worshipped Duke Chuang in auspicious clothes.” The three year mourning period was supposed to be completed in twenty five months. Now Duke Min did not wait for the completion of the mourning of twenty five months and worshipped the deceased Duke Chuang in auspicious clothes; he put the wooden tablet of Duke Chuang in the imperial ancestral temple and worshipped Duke Chuang together with other deceased ancestors. Therefore, the Spring and Autumn Annals recorded this to ridicule him.
Based on the Book of Odes, the Book of History, and the oracle bone inscriptions and bronze inscriptions, we can see the character di (禘) in the Spring and Autumn Annals contains a radical di (帝). This di (帝) referred to God. Some former scholars said di (禘) here referred to ‘reviewing carefully the sequence of zhao (昭) mu (穆) ancestral temples, but this is incorrect.
In Chapter I of my book -- “Lun yi li yu Shangdai zhouji zhidu” (On grand worship ceremony and the worship cycle institution in the Shang Dynasty) -- I have discussed the grand worship ceremony, the ancestor worship ceremony and also explored the general rules and uncommon rules of the worship cycle institution of the Shang Dynasty.
In Chapter IV, I have discussed the sequence of ancestor worship ceremonies as seen in the bronze inscriptions of West Zhou and the Spring and Autumn Annals. I have also offered correct interpretations for yin ji (殷祭, grand worship ceremony) and yin shi (殷事, grand matters) as seen in the Book of Rites, the Zuo Commentary of the Spring and Autumn Annals and the Gongyang Commentary of the Spring and Autumn Annals.
I also offered new explanations for the sentences in Yi Li (儀禮, Systems of ceremonial forms) such as “At mid-month, taking off mourning clothes” and “The two temples, (first go to the temple of the deceased father, then go to the temple of the deceased grandfather.)”
Concerning the system of ancestral temples of the West Zhou Dynasty, Tang Lan defined the ‘Kang (康) Temple’ in the phrases of Ling yi-casket (令彝) ‘Sacrifice at Jing (京) Temple’ and ‘Sacrifice at Kang Temple’ as the Temple of the King Kang of the Zhou Dynasty. However, in my Zhou gong kongzi yanjiu (Studies of Duke Zhou and Confucius), I used the sentence in the Book of Odes: “The three hou (后) are in Heaven, the wang (王) accompanied them at Jing Temple” and explained that the three hou worshipped at the Jing Temple were Hou Ji, Gong Liu and Gao You and the wang that accompanied them referred to Tai Wang and Wang Ji.
Based on “Kang gao [The injunction of King to his brother Kang]” of the Book of History, “Lu song” [Songs used in ancestral temples of the Kingdom of Lu] in the Book of Odes, and “Zhou song” in the Book of Odes, I define the character ‘kang’ in “King Wen ‘kang’ it” as ‘continue’. I believe King Wen became king according to the mandate of Heaven; the career of overthrowing the Shang Dynasty which King Wen had inherited from Tai Wang was completed by King Wu at the Battle of Mu Ye. Therefore, Duke Zhou built Kang Temple to worship King Wen and King Wu.
The ‘Gong (公) Temple’ in the oracle bone inscriptions “gong (公) gong (宮) yi (衣)” refers to the temple of the late ancestor Shang Jia, and the ‘Ming (皿) Temple’ in the oracle bone inscriptions “ming (皿) gong (宮) yi (衣)” refers to the Temple of King Cheng Tang of the Yin Dynasty. Therefore, the Jing Temple and the Kang Temple built by Duke Zhou were actually imitations of the institutions of the Yin Dynasty.
There were a total of seven temples of Jing Temple and Kang Temple. Later, there was the institution of ancestral temples of remote ancestors and the removal of the wooden tablets after five generations. Therefore, by the time of King Gong of the Zhou Dynasty, the Son of Heaven had seven temples: Jing Temple worshipped Hou Ji; Kang Temples worshipped King Wen, King Wu, King Cheng, King Kang, King Zhao, and King Mu. Father was zhao, and was on the left hand side. Son was mu, and was on the right hand side. King Wen was zhao, King Wu was mu. King Cheng was zhao, King Kang was mu. King Zhao was zhao and King Mu was mu. This was the origin of the ancestral temple zhao mu system of the Zhou Dynasty.
In this essay, I further indicated that based on Chapter “Di yu taimiaoli” (Worshipping ancestors at the ancestral temple of kings) in the book Yi Li (逸禮), if the seven temples referred to were those temples with owners in them, then owners of the temples being worshipped were Hou Ji, King Wen, King Wu and the great great grandfather, the great grandfather, the grandfather, and the father of the current king.
If we define these ancestor worship ceremonies as performed in auspicious clothes, then both the owners of the temples and the remote ancestors of the owners of the temples had to be worshipped together. And the seven temples included the shi [In ancient sacrificial ceremonies, a living young offspring was seated at the seat of the ancestor being worshipped to symbolize the spirit of the ancestor and receive worship on behalf of the ancestor. This young offspring was called shi ] for Hou Ji, zhao shi Bu Zhu, for King Wen, mu shi King Cheng, for King Wu, and zhao shi King Kang.
If we define these ancestor worship ceremonies as performed in auspicious clothes by the dukes and princes, then the owners of the temples and the remote ancestors of the owners of the temples must both be worshipped. Then there were also seven shi: The shi of Taizu, the shi of Zhao, the shi of Mu, and the shi of the great great grandfather, the great grandfather, the grandfather and the father of the king.
When we discuss the ancestral temple system of the Zhou Dynasty, we should base our discussion on the Book of Odes, the Book of History as well as the bronze inscriptions of the West Zhou Dynasty and should not base our discussion on late Zhou Dynasty documents such as “Wang Zhi” (王制) and “Ji Fa” (祭法).
In this essay, after studying the ancestor worship ceremony in the ancestral temple of the king, the author further studied ‘Zhou Kang Gong Mu Gong’ (周康宮穆宮) and ‘Zhou Kang Gong Zhao Gong’ (周康宮昭宮) in the bronze inscriptions of West Zhou and decided that ‘Kang Gong’ was the ancestral temple of the kings of the Zhou Dynasty, ‘Zhou Kang Gong Mu Gong’ was the temple of King Wen among the ancestral temples of the kings of the Zhou Dynasty, and ‘Zhou Kang Gong Zhao Gong’ was the temple of King Wu among the ancestral temples of the kings of the Zhou Dynasty.
Concerning the theory of the rites of late Zhou, for instance, the chun di qiu chang (spring ancestor worshipping and autumn worshipping) and xia di qiu chang (Summer ancestor worshipping and autumn worshipping) in the Book of Rites were mistaking ancestral worshipping for seasonal offerings.
Again, in the Book of Rites, it says: “According to the rites, the persons who are not kings will not perform ancestor worship ceremony, the king performs ancestor worship ceremony for the ancestors of his grandfather and also performs ancestor worship ceremony for his grandfather on the side.” This was also not the institution of the Yin Dynasty and the Western Zhou Dynasty.
There is not the character di (禘) or xia (祫) in Zhou li (Rites of Zhou) either.
I will discuss all these after Chapter V in my book On Grand Worship Ceremony and di and xia Ancestor Worship as Recorded in the Classics and Their Commentaries.
My
book studies Yi li (衣禮).
I read yi (衣) as yin (殷)
or yin (禋), as the yin (禋)
appearing in the Chapter “Luo gao”
of the Book of History, [which
includes the words between King Cheng and Duke Zhou when Luo Yi City was built
and Duke Zhou was appointed to garrison it] and the poem “Wei Qing” in the Book
of Odes [According to the Song Dynasty scholar Zhu Xi, this is a poem for
the worship of King Wen]. My book Zhongguo
yuangushi yanjiu (Studies of the history of remote antiquity of China) reads
the sentence “Yin yu liu zong” (禋于六宗)
in “Yao dian” of the Book of History
[Recording matters of Yao] as after worshipping God, grand worship ceremony for
the six earliest masters of the world before Emperor Yao and Emperor Shun --
Emperor Yan, the Yellow Emperor, Gonggongshi, Taihaoshi, Shaohaoshi as recorded
in the Zuo Commentary of the Spring and
Autumn Annals and Emperor Zhuanxu. On the other hand, the so-called ‘three
sage kings and five virtuous emperors’ and the so-called Youcaoshi, Suirenshi,
Fuxishi, Shennongshi and Huangdishi were the historical philosophy of the late
Zhou Dynasty. When we discuss the system of history of remote antiquity, it is
better to base our discussion on oracle bone inscriptions, bronze inscriptions,
the chapter ‘Yao dian’ in the Book of
History and the Zuo
Commentary of the Spring and Autumn Annals.
Keywords: Yi li (衣禮), the mourning of three years, grand worship ceremony, grand matter, ancestor worship ceremony at ancestral temple of the kings, Zhou Kang Gong Mu Gong