从“周礼”到“汉制”--汉代亲蚕礼的制作与实行

From the Ritual of Zhou to the System of Han:A Study of the Qincan Rite of the Han Dynasty

亲蚕礼的经学争论,表现为行礼时间的仲春、季春之争。这一争论源于诸生对文本中"中春"与"大火"的误解。"大火"应该指"火历"之"辰"心宿二(天蝎座α,Antares)。"中春"理解为"火历"春分更合适。从商至汉,"火历"春分始终值夏历三月。"中春"与"季春"实质并无不同。在季春举行亲蚕礼,既符合殷周秦汉及当代中原地区的蚕事安排,也体现了儒家礼制设计无悖自然规律的基本精神。汉代实行的亲蚕礼,是汉儒结合阴阳、时令等观念的再创造,体现了帝国对儒家"天子之制"的追求。经文主张的"北郊说",因与"汉家月令"不符,终未付诸实施。西汉的东郊行礼,是《吕纪》《月令》等"东向"行礼的变体,可以更直观地体现春令与东方的对应关系,但因悖于"阴阳对应",最终让位于东汉的西郊行礼。西郊行礼入注,既改变了亲蚕礼的经文阐释格局,也为汉代以后亲蚕礼的制作提供了新典型。

The debate regarding the practice of the Rite of Qincan(亲蚕)was largely about the service timing of this rite.Some scholars were confused about the meanings of Zhongchun(中春,middle spring)and Dahuo(大火)in the classics.Dahuo should be Antares(Scoα),and it was the Chen(辰)of the fire calendar.The middle spring was better understood as the venal equinox of the fire calendar.From the Shang to the Han Dynasties,the venal equinox of the fire calendar was always during the March of lunar calendar.Therefore,the middle spring in Neizai(《內宰》)and the last month of spring(季春)in Yueling(《月令》)were the same.The Rite of Qincan was recreated by the Han scholars based on their understanding of the classics.To satisfy the monthly commands of the Han Dynasty,this rite was not practiced in the northern suburbs as the Confucian classics advocated,but rather,it was practiced in the eastern suburbs during the Western Han and practiced in the western suburbs during the Eastern Han.