考古材料商兌楊伯峻《春秋左傳注》禮制問題四則

Discuss and Consider of Four Ritual Issues in Yang Bo-jun’s Chun Qiu Zuo Zhuan Zhu

本文主要是利用考古材料來重新考察楊伯峻《春秋左傳注》中的禮制。經過相關材料的檢視與考察，可以得出：（一）僖公二十二年「見被髮而祭于野者」，考古材料證實戎人葬俗往往下葬的同時舉行墓祭。華夏民族雖然少見墓祭情況，但也不能說完全不存在。《左傳》僖公二十二年記載辛有至伊川一帶見到「被髮而祭於野者」之事，目前考古發掘與史料的記載仍有所出入。（二）昭公八年「輿嬖袁克殺馬毀玉以葬」，此處的「毀玉」為將原本的白玉經由「毀制」的程序作成喪葬用玉或玉柄形器，用以祭祀或隨葬陳哀公。（三）定公三年「先葬以車五乘，殉五人」，本文認為耳房設計罕見於商代，即便是春秋時期山東一帶也相當罕見，盛行時期至少是到漢代以後。（四）哀公二年「素車樸馬」的「翣」問題。本文認為中原地區是用銅翣，罕見羽翣。

This study mainly uses the archaeological materials to reexamine the ritual system in Yang Bo-jun’s Chun Qiu Zuo Zhuan Zhu (Commentary on Chun Qiu and Zuo Zhuan). After the examination and survey of the related materials, the conclusions are as follows: (I) In the twenty-second year of Duke Xi, it is recorded that“those with disheveled hair were seen performing grave sacrifices in the wild.”The archaeological materials confirm that the Rong barbarians often conducted grave sacrifices at the same time as burials. Although the grave sacrifices were rarely seen among the Han people, they cannot be said to have not existed. For example, evidence of grave sacrifices can be seen in some burials of Jin. It is recorded in Zuo Zhuan that in the twenty-second year of Duke Xi, Xin You saw“those with disheveled hair performing grave sacrifices in the wild”in the Yichuan area. This should be considered“a later analogous statement.”(II) In the eighth year of Duke Zhao, it is recorded that“The courtier Yuan Ke killed a horse and damaged jade for the burial.”Here“damaging jade”can be interpreted as the process of“damaging”the original white jade and making it into funeral jade or ritual jade for the burial of Duke Ai of Chen. Since the white jade had been transformed into funeral jade or ritual jade, the Chu people could not use it as jade artifacts in daily life. (III) In the third year of Duke Ding, it is recorded that“It was buried with five chariots and accompanied by the sacrifice of five people.”According to the annotation of Yang Bo-jun,“The side room is a penthouse of a tomb, like a side hall of a main hall,”which is based on the interpretation of Du Yu. However, archaeological materials indicate that burials in the Shandong area during the Spring and Autumn Period did not have the penthouse design. The design appeared at least after the Han Dynasty. Therefore, Du Yu’s use of the later burials to explain the situation of pre-Qin period is inappropriate. (IV) Regarding the issue of“sha”for the“plain chariot drawn by a white horse”recorded in the second year of Duke Ai, Yang Bo-jun has the interpretation:“Sha is an umbrella-shaped or fan-shaped object made of feathers. With a handle, it was carried by people walking on both sides of the hearse.”However, states on the Central Plains generally did not use feather shas but bronze shas. The archaeological materials also confirm that in the cultural system of Jin, shas were basically made of bronze, and feather shas were rare.