由「復封」諸侯論《左傳》崇禮、尊王之矛盾與選擇

The Discussion on the Contradiction and Choice of“Chong Li”and“Zun Wang”by Five Monarchs of“Fu Feng”in Zuo Zhuan

《左傳》與《國語》記載邢、衛、曹、陳、蔡五國「復封」之事，復封五國者為齊桓公、晉文公、楚莊王與楚平王，《左傳》作者譽四君「禮也」。齊桓、晉文與楚莊屬傳統認知之五霸，齊桓與晉文更受周天子策命為侯伯，楚平則不具五霸或侯伯身分。然《左傳》態度一致，凡能復封諸侯者皆譽之以「禮」，與該國君是否為五霸或侯伯無涉。至於譽四位復封諸侯者「禮也」之由，計有「救患」、「守禮」、「行義」與「重信」四項原因。然策命諸侯與復封諸侯本是周天子之權，《左傳》盛譽復封諸侯之四君「禮也」，顯然在維護禮制與維護王權間形成矛盾。在維護禮制與維護王權發生衝突時，《左傳》選擇崇禮先於尊王，故對復封諸侯者仍以「禮」譽之。

There were five times of“fu feng”recorded about the State of Xing, Wei, Cao, Chen and Cai in Zuo Zhuanand Guo Yu.The four Monarchs that the author of Zuo Zhuanpraised their behavior were appropriate to“li ye”(rites) and they were Qi Huan Gong, Jin Wen Gong, Chu Zhuang Wang and Chu Ping Wang, the first three of them belonged to the five Hegemons of the Spring and Autumn period.The author always praised those who could be“fu feng”were appropriate to“li”, regardless of whether the Monarch was five Hegemons or“Hou”and“Bo”. Why did the author praise those four Monarchs of“fu feng”for“li ye”? Actually, they were evaluated byfour virtues including“Jiu Huan”(relief),“Shou Li”(etiquette),“Xing Yi”(righteousness) and“Zhong Xin”(reliance). However, to confer the title or“fu feng”,Monarchs were the power of the Emperor of Zhou. The author praised those who were“fu feng”were appropriate to“li ye”, which obviously formed a contradiction between to defend the ritual system and the power of Zhou Emperor. Therefore, when there was a conflict between the ritual system and the power of emperor, the author chose“Chong Li”first than“Zun Wang”. No wonder, he still praised to those Monarchs who were“fu feng”were appropriate to“li ye”.