卷五 五之一
◎齐鸡鸣诂训传(chuan)第八
陆曰:齐者,太(tai)师吕望所(suo)封(feng)之(zhi)国也(ye)。其地少(shao)昊(hao)爽鸠(jiu)氏之(zhi)墟,在《禹贡》青州岱(dai)岭之(zhi)阴,濰淄之(zhi)野,都(dou)营丘之(zhi)侧(ce)。《礼记》云:“太(tai)公封(feng)於营丘。”是也(ye)。
齐谱齐者,古少皞之世,爽鸠氏之墟。
○正义曰:昭二十年《左传》云:“齐侯饮酒乐。公曰:‘古而无死,其乐如何!’”晏子对曰:“昔爽鸠氏始居此地,季蒯因之,有逢伯陵因之,薄姑氏因之,而后太公因之。古若无死,爽鸠氏之乐,非君之所原也。”以爽鸠始居齐地,故云“爽鸠氏之墟”,举其始居者,略季荝、薄姑之时不言之也。又昭十七年《左传》“郯子曰:‘我高祖少皞挚之立也,凤鸟適至,故纪於鸟,为鸟师而鸟名。祝鸠氏,司徒也。爽鸠氏,司寇也。’”杜预云:“爽鸠,鹰也,鸷,故为司寇,主盗贼。”以此知爽鸠氏当少皞之世,少皞以鸟名官,其言爽鸠,犹周之司寇,故爽鸠是其官耳。其人之名氏则未闻也。
○周武王伐纣,封太师吕望於齐,是谓齐太公。地方百里,都营丘。
○正义曰(yue):《齐(qi)(qi)世(shi)家》云(yun)(yun)(yun)(yun)(yun):“太(tai)(tai)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)望(wang)吕(lv)尚(shang)者(zhe),东海上人也(ye)。其(qi)(qi)先(xian)祖世(shi)为(wei)四岳,佐禹平水(shui)土(tu),甚(shen)有功(gong)。於(wu)(wu)虞、夏之(zhi)(zhi)(zhi)(zhi)际封於(wu)(wu)吕(lv),或封於(wu)(wu)申,姓姜氏。尚(shang),其(qi)(qi)后(hou)苗裔也(ye)。从其(qi)(qi)封姓,故(gu)曰(yue)吕(lv)尚(shang)。西伯猎(lie),遇(yu)太(tai)(tai)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)於(wu)(wu)渭之(zhi)(zhi)(zhi)(zhi)阳,与语,大(da)悦,曰(yue):‘自(zi)吾(wu)先(xian)君太(tai)(tai)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)曰(yue)“当有圣(sheng)人適周(zhou)(zhou),周(zhou)(zhou)兴”,子真是(shi)(shi)耶?吾(wu)太(tai)(tai)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)望(wang)子久矣。’故(gu)号之(zhi)(zhi)(zhi)(zhi)曰(yue)‘太(tai)(tai)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)望(wang)’,载(zai)与俱(ju)归,而(er)立(li)(li)为(wei)大(da)师(shi)(shi)。文王(wang)崩,武(wu)(wu)王(wang)伐(fa)纣,师(shi)(shi)尚(shang)父谋计居(ju)(ju)多。於(wu)(wu)是(shi)(shi)武(wu)(wu)王(wang)平商而(er)王(wang)天下(xia),封师(shi)(shi)尚(shang)父於(wu)(wu)齐(qi)(qi)都营(ying)(ying)丘(qiu)(qiu)(qiu)。”是(shi)(shi)武(wu)(wu)王(wang)封太(tai)(tai)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)都营(ying)(ying)丘(qiu)(qiu)(qiu)之(zhi)(zhi)(zhi)(zhi)事(shi)也(ye)。“太(tai)(tai)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)封地(di)(di)(di),方百里(li)(li)”者(zhe),郑约而(er)知之(zhi)(zhi)(zhi)(zhi),以《王(wang)制》云(yun)(yun)(yun)(yun)(yun):“公(gong)(gong)(gong)(gong)(gong)(gong)(gong)、侯方百里(li)(li),伯七(qi)十(shi)里(li)(li),子、男(nan)五十(shi)里(li)(li)。”有五等之(zhi)(zhi)(zhi)(zhi)爵(jue),则非殷制,其(qi)(qi)言(yan)千(qian)七(qi)百七(qi)十(shi)三国,又非夏制,是(shi)(shi)武(wu)(wu)王(wang)时(shi)也(ye),故(gu)注云(yun)(yun)(yun)(yun)(yun):“周(zhou)(zhou)武(wu)(wu)王(wang)初定(ding)天下(xia),更立(li)(li)五等之(zhi)(zhi)(zhi)(zhi)爵(jue),增以子、男(nan),而(er)犹因(yin)(yin)殷之(zhi)(zhi)(zhi)(zhi)地(di)(di)(di)。”是(shi)(shi)武(wu)(wu)王(wang)之(zhi)(zhi)(zhi)(zhi)时(shi),大(da)国百里(li)(li)。太(tai)(tai)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)以元勋(xun)明知,太(tai)(tai)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)封齐(qi)(qi),为(wei)大(da)国百里(li)(li),可(ke)知也(ye)。水(shui)所营(ying)(ying)绕,故(gu)曰(yue)营(ying)(ying)丘(qiu)(qiu)(qiu)。《释丘(qiu)(qiu)(qiu)》云(yun)(yun)(yun)(yun)(yun):“水(shui)出其(qi)(qi)左(zuo)营(ying)(ying)丘(qiu)(qiu)(qiu)。”孙炎(yan)曰(yue)“今齐(qi)(qi)之(zhi)(zhi)(zhi)(zhi)营(ying)(ying)丘(qiu)(qiu)(qiu),淄(zi)水(shui)过其(qi)(qi)南及东”,是(shi)(shi)也(ye)。以丘(qiu)(qiu)(qiu)临(lin)(lin)(lin)(lin)水(shui)谓之(zhi)(zhi)(zhi)(zhi)临(lin)(lin)(lin)(lin)淄(zi),与营(ying)(ying)丘(qiu)(qiu)(qiu)一(yi)(yi)地(di)(di)(di)也(ye),故(gu)《汉书·地(di)(di)(di)理志(zhi)》云(yun)(yun)(yun)(yun)(yun):“齐(qi)(qi)郡临(lin)(lin)(lin)(lin)淄(zi)县,师(shi)(shi)尚(shang)父所封也(ye)。”应(ying)劭曰(yue):“齐(qi)(qi)献(xian)(xian)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)自(zi)营(ying)(ying)丘(qiu)(qiu)(qiu)徙此(ci)。”臣瓒按:“临(lin)(lin)(lin)(lin)淄(zi)即(ji)营(ying)(ying)丘(qiu)(qiu)(qiu)也(ye)。今齐(qi)(qi)之(zhi)(zhi)(zhi)(zhi)城内有丘(qiu)(qiu)(qiu),即(ji)营(ying)(ying)丘(qiu)(qiu)(qiu)也(ye)。”如(ru)(ru)瓒之(zhi)(zhi)(zhi)(zhi)言(yan),临(lin)(lin)(lin)(lin)淄(zi)、营(ying)(ying)丘(qiu)(qiu)(qiu)即(ji)是(shi)(shi)一(yi)(yi)地(di)(di)(di)。应(ying)劭言(yan)献(xian)(xian)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)自(zi)营(ying)(ying)丘(qiu)(qiu)(qiu)徙临(lin)(lin)(lin)(lin)淄(zi),是(shi)(shi)劭之(zhi)(zhi)(zhi)(zhi)谬也(ye)。当云(yun)(yun)(yun)(yun)(yun)自(zi)薄(bo)(bo)(bo)姑(gu)(gu)(gu)徙临(lin)(lin)(lin)(lin)淄(zi)耳(er)。《齐(qi)(qi)世(shi)家》云(yun)(yun)(yun)(yun)(yun):“哀公(gong)(gong)(gong)(gong)(gong)(gong)(gong)之(zhi)(zhi)(zhi)(zhi)弟胡(hu)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)始徙都薄(bo)(bo)(bo)姑(gu)(gu)(gu)。而(er)周(zhou)(zhou)夷王(wang)之(zhi)(zhi)(zhi)(zhi)时(shi),哀公(gong)(gong)(gong)(gong)(gong)(gong)(gong)之(zhi)(zhi)(zhi)(zhi)同(tong)(tong)母少弟山(shan)杀(sha)胡(hu)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)而(er)立(li)(li),是(shi)(shi)为(wei)献(xian)(xian)公(gong)(gong)(gong)(gong)(gong)(gong)(gong),因(yin)(yin)徙薄(bo)(bo)(bo)姑(gu)(gu)(gu)都,治临(lin)(lin)(lin)(lin)淄(zi)。”据此(ci),则齐(qi)(qi)唯(wei)胡(hu)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)一(yi)(yi)世(shi)居(ju)(ju)薄(bo)(bo)(bo)姑(gu)(gu)(gu)耳(er),以后(hou)复都临(lin)(lin)(lin)(lin)淄(zi)也(ye)。《烝民》云(yun)(yun)(yun)(yun)(yun):“仲山(shan)甫(fu)徂齐(qi)(qi)。”传曰(yue):“古者(zhe),诸侯逼(bi)隘,则王(wang)者(zhe)迁(qian)其(qi)(qi)邑而(er)定(ding)其(qi)(qi)居(ju)(ju),盖去薄(bo)(bo)(bo)姑(gu)(gu)(gu)迁(qian)於(wu)(wu)临(lin)(lin)(lin)(lin)淄(zi)。”以为(wei)宣王(wang)之(zhi)(zhi)(zhi)(zhi)时(shi)始迁(qian)临(lin)(lin)(lin)(lin)淄(zi),与《世(shi)家》异者(zhe),《史记》之(zhi)(zhi)(zhi)(zhi)文,事(shi)多疏略。夷王(wang)之(zhi)(zhi)(zhi)(zhi)时(shi),哀公(gong)(gong)(gong)(gong)(gong)(gong)(gong)弟山(shan)杀(sha)胡(hu)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)而(er)自(zi)立(li)(li),后(hou)九(jiu)年而(er)卒。自(zi)武(wu)(wu)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)九(jiu)年,厉(li)王(wang)之(zhi)(zhi)(zhi)(zhi)奔,上距(ju)胡(hu)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)之(zhi)(zhi)(zhi)(zhi)所杀(sha)为(wei)十(shi)八年,而(er)《本纪》云(yun)(yun)(yun)(yun)(yun)厉(li)王(wang)三十(shi)七(qi)年出奔,计十(shi)九(jiu)年,不及夷王(wang)之(zhi)(zhi)(zhi)(zhi)末,则迁(qian)说(shuo)自(zi)违也(ye)。如(ru)(ru)此(ci),则所言(yan)献(xian)(xian)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)之(zhi)(zhi)(zhi)(zhi)迁(qian)临(lin)(lin)(lin)(lin)淄(zi),未(wei)可(ke)信也(ye)。毛公(gong)(gong)(gong)(gong)(gong)(gong)(gong)在马迁(qian)之(zhi)(zhi)(zhi)(zhi)前,其(qi)(qi)言(yan)当有准(zhun)据,故(gu)不与马迁(qian)同(tong)(tong)也(ye)。
周公致太平,敷定九畿,复夏禹之旧制。
○正义曰:《皋陶谟》云:“弼成五服,至于五千。”《禹贡》:“五百里甸服,百里赋纳总,二百里纳铚,三百里纳秸服,四百里纳粟,五百里纳米。五百里侯服,百里采,二百里男邦,三百里诸侯。五百里绥服,三百里揆文教,二百里奋武卫。五百里要服,三百里夷,二百里蔡。五百里荒服,三百里蛮,二百里流。”分此五服者,尧之旧制也。五服距面至二千五百里,四面相距,而其方五千里。禹既敷土,广而弼之,故为残数居其间。今以弼成而至於五千里,四面相距乃万里焉。《大司马职》曰:“乃以九畿之籍,施邦国之政,职方千里曰国畿,其外方五百里曰侯畿,又其外方五百里曰甸畿,又其外方五百里曰男畿,又其外方五百里曰采畿,又其外方五百里曰卫畿,又其外方五百里曰蛮畿,又其外方五百里曰夷畿,又其外方五百里曰镇畿,又其外方五百里曰蕃畿。”注云:“畿,犹限也。自王城以外五千里为疆,有分限者九。”则四面相距,其方万里。此周公致太平制礼所定,故云敷定,言其复夏禹之旧制。弼成五服,实是尧时,以夏禹所定,故云禹制也。王者相因,礼有损益,虽名前后变易,而疆域则同,故《禹贡》注云:“甸服此周为王畿,其弼当侯服,在千里之内。侯服为甸服,其弼当男服,在二千里之内。绥服於周为采服,其弼当卫服,在三千里之内。要服於周为蛮服,其弼当夷服,在四千里之内。荒服於周为镇服,其弼当蕃服,在五千里之内。”王者礼法相变,周服禹制,故郑解禹事而已。《周礼》拟之。成王用周公之法,制广大邦国之境,而齐受上公之地,更方五百里。其封域东至于海,西至于河,南至于穆陵,北至于无棣。正义曰:按《大司徒职》制诸侯之封疆,公五百里。齐虽侯爵,以大功而作太师,当与上公地等,故知取上公地也。其“东至于海”以下,僖四年《左传》管仲之言也。成王周公封,东至海,南至穆陵。齐虽侯爵,以大功同上公封也。且齐武王时,地方百里,未得薄姑。至周公、成王时,薄姑氏与四国作乱,成王灭之,以封师尚父。是齐於成王之世,乃得薄姑之地。若然,临淄、薄姑非一邑也。齐之所封,在於临淄,而晏子云“薄姑因之”者,以齐之封疆并得薄姑之地,举其国境所及,明共处齐地。薄姑者,是诸侯之号,其人居齐地,因号其所居之地为薄姑氏。后与四国作乱,谓管、蔡、商、奄,则奄外更有薄姑,非奄君之名。而《尚书传》云“奄君薄姑”,故注云:“或疑为薄姑齐地,非奄君名也。”
○在《禹贡》青州岱山之阴,潍淄之野。
○正义曰:《禹贡》云:“海、岱惟青州。”注云:“州界自海西至岱。”又曰:“潍、淄其道。”注云:“潍、淄,两水名。”《地理志》云:“潍水出今琅耶箕屋山。淄水出泰山莱芜县源山。”然则青州在海、岱之间,潍、淄即青州之水也。又《地理志》云:“临淄,海岱之间一都会也。”桓十六年《公羊传》曰:“卫朔越在岱阴齐。”居山之阴也,都临淄。《禹贡》潍、淄共文,明其相近,故云“潍、淄之野”。其子丁公嗣位于王官。
○正(zheng)义曰:昭十二年《左传》楚灵王(wang)曰:“昔(xi)我先(xian)王(wang)熊绎与(yu)吕(lv)伋、王(wang)孙牟、燮父(fu)、禽父(fu)并事(shi)康王(wang)。”又《顾命》云:“命仲桓、南(nan)宫毛,俾爰齐侯吕(lv)汲,以(yi)二千戈(ge),虎贲(bi)百人(ren),逆子钊于南(nan)门之(zhi)外(wai)。”成王(wang)之(zhi)崩,职掌虎贲(bi),又事(shi)康王(wang),明为(wei)王(wang)官(guan)也(ye)。但未(wei)(wei)知何官(guan)耳(er)。以(yi)太(tai)公(gong)为(wei)王(wang)官(guan)之(zhi)伯,丁公(gong)又在王(wang)朝,故云“嗣(si)位(wei)”,谓嗣(si)王(wang)官(guan)之(zhi)位(wei)耳(er),不必嗣(si)为(wei)太(tai)师也(ye)。孔(kong)安国《顾命》注云:“汲为(wei)天子虎贲(bi)氏(shi)。”谓当时为(wei)之(zhi)耳(er),亦(yi)未(wei)(wei)终于此官(guan)也(ye)。
后五世,哀公政衰,荒淫怠慢,纪侯谮之於周懿王,使烹焉。齐人变风始作。
○正义曰(yue):《齐(qi)世(shi)家(jia)(jia)》云(yun)(yun)(yun)(yun)(yun)(yun)(yun)(yun):“太公(gong)(gong)(gong)(gong)(gong)(gong)卒(zu)(zu),子(zi)(zi)(zi)(zi)(zi)丁公(gong)(gong)(gong)(gong)(gong)(gong)汲立(li)(li)。卒(zu)(zu),子(zi)(zi)(zi)(zi)(zi)乙公(gong)(gong)(gong)(gong)(gong)(gong)得(de)立(li)(li)。卒(zu)(zu),子(zi)(zi)(zi)(zi)(zi)癸公(gong)(gong)(gong)(gong)(gong)(gong)慈母立(li)(li)。卒(zu)(zu),子(zi)(zi)(zi)(zi)(zi)哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)不(bu)辰(chen)立(li)(li)。”是(shi)(shi)为(wei)五世(shi),至(zhi)哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)也(ye)(ye)。庄四年(nian)《公(gong)(gong)(gong)(gong)(gong)(gong)羊传》:“齐(qi)哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)烹於周(zhou),纪(ji)侯(hou)谮(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。”《世(shi)家(jia)(jia)》亦(yi)(yi)云(yun)(yun)(yun)(yun)(yun)(yun)(yun)(yun):“纪(ji)侯(hou)谮(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),周(zhou)烹哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)。”二(er)文(wen)皆(jie)(jie)言(yan)周(zhou)烹之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳(er),不(bu)言(yan)懿(yi)(yi)(yi)王(wang)(wang)也(ye)(ye)。徐广(guang)以(yi)(yi)(yi)(yi)(yi)(yi)为(wei)周(zhou)夷(yi)王(wang)(wang)烹之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。郑知是(shi)(shi)懿(yi)(yi)(yi)王(wang)(wang)者(zhe),以(yi)(yi)(yi)(yi)(yi)(yi)《世(shi)家(jia)(jia)》既言(yan)“烹哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)”,乃云(yun)(yun)(yun)(yun)(yun)(yun)(yun)(yun)“而(er)(er)立(li)(li)其(qi)(qi)(qi)弟(di)静,是(shi)(shi)为(wei)胡公(gong)(gong)(gong)(gong)(gong)(gong)。当周(zhou)夷(yi)王(wang)(wang)时(shi)(shi),哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)同母少弟(di)山杀胡公(gong)(gong)(gong)(gong)(gong)(gong)而(er)(er)自(zi)立(li)(li),是(shi)(shi)为(wei)献公(gong)(gong)(gong)(gong)(gong)(gong)”。言(yan)夷(yi)王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi)(shi),山杀胡公(gong)(gong)(gong)(gong)(gong)(gong),则(ze)(ze)(ze)胡公(gong)(gong)(gong)(gong)(gong)(gong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)立(li)(li)在(zai)夷(yi)王(wang)(wang)前矣(yi)。受谮(jian)烹人(ren)(ren),则(ze)(ze)(ze)是(shi)(shi)衰闇之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)主。夷(yi)王(wang)(wang)上有(you)孝王(wang)(wang),《书传》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)不(bu)言(yan)孝王(wang)(wang)者(zhe)有(you)大(da)罪(zui)于(yu)国。《周(zhou)本(ben)纪(ji)》云(yun)(yun)(yun)(yun)(yun)(yun)(yun)(yun):“懿(yi)(yi)(yi)王(wang)(wang)立(li)(li),王(wang)(wang)室(shi)遂(sui)衰。”自(zi)懿(yi)(yi)(yi)王(wang)(wang)为(wei)始,明(ming)懿(yi)(yi)(yi)王(wang)(wang)受谮(jian)烹矣(yi)。且《本(ben)纪(ji)》称“懿(yi)(yi)(yi)王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi)(shi),诗(shi)人(ren)(ren)作(zuo)(zuo)(zuo)(zuo)(zuo)刺(ci)(ci)(ci)(ci)”。得(de)不(bu)以(yi)(yi)(yi)(yi)(yi)(yi)懿(yi)(yi)(yi)王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi)(shi),《鸡鸣(ming)》诗(shi)作(zuo)(zuo)(zuo)(zuo)(zuo),而(er)(er)言(yan)懿(yi)(yi)(yi)王(wang)(wang)时(shi)(shi)乎?是(shi)(shi)以(yi)(yi)(yi)(yi)(yi)(yi)知烹之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe),懿(yi)(yi)(yi)王(wang)(wang)也(ye)(ye)。然(ran)则(ze)(ze)(ze)胡公(gong)(gong)(gong)(gong)(gong)(gong)以(yi)(yi)(yi)(yi)(yi)(yi)懿(yi)(yi)(yi)王(wang)(wang)时(shi)(shi)立(li)(li),历(li)孝王(wang)(wang)至(zhi)夷(yi)王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi)(shi)而(er)(er)被杀,以(yi)(yi)(yi)(yi)(yi)(yi)王(wang)(wang)世(shi)不(bu)长,而(er)(er)齐(qi)君(jun)寿考,故得(de)一(yi)君(jun)当三王(wang)(wang)也(ye)(ye)。《谥法》曰(yue):“保民耆(qi)艾曰(yue)胡。”则(ze)(ze)(ze)知胡公(gong)(gong)(gong)(gong)(gong)(gong)为(wei)君(jun),历(li)年(nian)久矣(yi)。以(yi)(yi)(yi)(yi)(yi)(yi)此(ci)(ci)(ci)益明(ming)非(fei)(fei)是(shi)(shi)夷(yi)王(wang)(wang)烹哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)也(ye)(ye)。《世(shi)家(jia)(jia)》又云(yun)(yun)(yun)(yun)(yun)(yun)(yun)(yun):“献公(gong)(gong)(gong)(gong)(gong)(gong)卒(zu)(zu),子(zi)(zi)(zi)(zi)(zi)武公(gong)(gong)(gong)(gong)(gong)(gong)寿立(li)(li)。卒(zu)(zu),子(zi)(zi)(zi)(zi)(zi)厉公(gong)(gong)(gong)(gong)(gong)(gong)无忌(ji)立(li)(li)。卒(zu)(zu),子(zi)(zi)(zi)(zi)(zi)文(wen)公(gong)(gong)(gong)(gong)(gong)(gong)赤立(li)(li)。卒(zu)(zu),子(zi)(zi)(zi)(zi)(zi)成公(gong)(gong)(gong)(gong)(gong)(gong)说立(li)(li)。卒(zu)(zu),子(zi)(zi)(zi)(zi)(zi)庄公(gong)(gong)(gong)(gong)(gong)(gong)购立(li)(li)。卒(zu)(zu),子(zi)(zi)(zi)(zi)(zi)釐公(gong)(gong)(gong)(gong)(gong)(gong)禄父立(li)(li)。卒(zu)(zu),太子(zi)(zi)(zi)(zi)(zi)诸皃(mao)立(li)(li),是(shi)(shi)为(wei)襄(xiang)(xiang)(xiang)公(gong)(gong)(gong)(gong)(gong)(gong)。”此(ci)(ci)(ci)其(qi)(qi)(qi)君(jun)世(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)次也(ye)(ye)。《诗(shi)·鸡鸣(ming)序》云(yun)(yun)(yun)(yun)(yun)(yun)(yun)(yun):“刺(ci)(ci)(ci)(ci)哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)荒淫(yin)(yin)(yin)怠(dai)(dai)慢(man)。”《还序》云(yun)(yun)(yun)(yun)(yun)(yun)(yun)(yun):“刺(ci)(ci)(ci)(ci)哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)好(hao)田猎。”则(ze)(ze)(ze)皆(jie)(jie)哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)诗(shi)也(ye)(ye)。《著(zhu)》、《东(dong)(dong)方之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)日》、《东(dong)(dong)方未明(ming)》三篇皆(jie)(jie)云(yun)(yun)(yun)(yun)(yun)(yun)(yun)(yun)刺(ci)(ci)(ci)(ci),而(er)(er)不(bu)举号(hao)(hao)谥,则(ze)(ze)(ze)举上明(ming)下,亦(yi)(yi)为(wei)哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)诗(shi)矣(yi)。《南山》、《甫(fu)田》、《卢(lu)令》、《载驱》四篇皆(jie)(jie)云(yun)(yun)(yun)(yun)(yun)(yun)(yun)(yun)“刺(ci)(ci)(ci)(ci)襄(xiang)(xiang)(xiang)公(gong)(gong)(gong)(gong)(gong)(gong)”,则(ze)(ze)(ze)襄(xiang)(xiang)(xiang)公(gong)(gong)(gong)(gong)(gong)(gong)诗(shi)也(ye)(ye)。《弊笱》刺(ci)(ci)(ci)(ci)文(wen)姜,《猗嗟》刺(ci)(ci)(ci)(ci)鲁庄公(gong)(gong)(gong)(gong)(gong)(gong),皆(jie)(jie)由襄(xiang)(xiang)(xiang)公(gong)(gong)(gong)(gong)(gong)(gong)淫(yin)(yin)(yin)妹而(er)(er)作(zuo)(zuo)(zuo)(zuo)(zuo),亦(yi)(yi)襄(xiang)(xiang)(xiang)公(gong)(gong)(gong)(gong)(gong)(gong)诗(shi)也(ye)(ye)。故郑於左(zuo)方中(zhong),皆(jie)(jie)以(yi)(yi)(yi)(yi)(yi)(yi)此(ci)(ci)(ci)而(er)(er)知也(ye)(ye)。自(zi)哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)至(zhi)於襄(xiang)(xiang)(xiang)公(gong)(gong)(gong)(gong)(gong)(gong),其(qi)(qi)(qi)间(jian)有(you)八(ba)世(shi),皆(jie)(jie)无诗(shi)。孙毓以(yi)(yi)(yi)(yi)(yi)(yi)为(wei):“哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)荒淫(yin)(yin)(yin)留(liu)色(se),怠(dai)(dai)慢(man)朝政,晏起内(nei)(nei)朝,群(qun)臣所(suo)(suo)(suo)(suo)患,故作(zuo)(zuo)(zuo)(zuo)(zuo)《鸡鸣(ming)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)歌。虫飞月光(guang)(guang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辞,安能侵夜(ye)失节之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)漏而(er)(er)当早兴(xing)乎?如此(ci)(ci)(ci)何怠(dai)(dai)慢(man)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)也(ye)(ye)?何憎之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)戒也(ye)(ye)?自(zi)哀(ai)(ai)至(zhi)襄(xiang)(xiang)(xiang),其(qi)(qi)(qi)间(jian)八(ba)世(shi),未审此(ci)(ci)(ci)诗(shi)指刺(ci)(ci)(ci)(ci)何公(gong)(gong)(gong)(gong)(gong)(gong)耳(er)。”斯(si)不(bu)然(ran)矣(yi)。子(zi)(zi)(zi)(zi)(zi)夏亲承(cheng)圣旨,齐(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)君(jun)世(shi),号(hao)(hao)谥未亡(wang),若有(you)别责(ze)馀君(jun),作(zuo)(zuo)(zuo)(zuo)(zuo)叙无容不(bu)悉,何得(de)阙其(qi)(qi)(qi)所(suo)(suo)(suo)(suo)刺(ci)(ci)(ci)(ci),不(bu)斥言(yan)乎?夫人(ren)(ren)留(liu)色(se),《鸡鸣(ming)》作(zuo)(zuo)(zuo)(zuo)(zuo)歌,刺(ci)(ci)(ci)(ci)哀(ai)(ai)公(gong)(gong)(gong)(gong)(gong)(gong)怠(dai)(dai)慢(man),非(fei)(fei)性然(ran)也(ye)(ye),人(ren)(ren)心(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)动物使之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)然(ran)。夫人(ren)(ren)不(bu)能警,戒切以(yi)(yi)(yi)(yi)(yi)(yi)月光(guang)(guang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)歌,挈壶氏废其(qi)(qi)(qi)所(suo)(suo)(suo)(suo)掌,责(ze)以(yi)(yi)(yi)(yi)(yi)(yi)颠倒之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)咏,各(ge)(ge)随所(suo)(suo)(suo)(suo)失,作(zuo)(zuo)(zuo)(zuo)(zuo)诗(shi)刺(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故曰(yue):“不(bu)能晨夜(ye),不(bu)夙(su)则(ze)(ze)(ze)暮。”昭暂若此(ci)(ci)(ci),复何所(suo)(suo)(suo)(suo)疑。且《衡(heng)门(men)》“诱僖(xi)公(gong)(gong)(gong)(gong)(gong)(gong),愿而(er)(er)无立(li)(li)志”,则(ze)(ze)(ze)悫愿之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)未必耽(dan)淫(yin)(yin)(yin)於色(se)。而(er)(er)《东(dong)(dong)门(men)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)池》刺(ci)(ci)(ci)(ci)其(qi)(qi)(qi)君(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)淫(yin)(yin)(yin)昏,斯(si)非(fei)(fei)一(yi)人(ren)(ren)而(er)(er)行反者(zhe)乎?况此(ci)(ci)(ci)前后不(bu)同,所(suo)(suo)(suo)(suo)失各(ge)(ge)异,何独(du)怪之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳(er)!案(an)襄(xiang)(xiang)(xiang)二(er)十九(jiu)年(nian)《左(zuo)传》:“鲁为(wei)季(ji)札歌《齐(qi)》,曰(yue):‘美哉!’”此(ci)(ci)(ci)诗(shi)皆(jie)(jie)云(yun)(yun)(yun)(yun)(yun)(yun)(yun)(yun)刺(ci)(ci)(ci)(ci),彼(bi)云(yun)(yun)(yun)(yun)(yun)(yun)(yun)(yun)“美哉”者(zhe),以(yi)(yi)(yi)(yi)(yi)(yi)《鸡鸣(ming)》有(you)思贤(xian)妃(fei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事,《东(dong)(dong)方未明(ming)》虽刺(ci)(ci)(ci)(ci)无节,尚能促(cu)遽(ju)自(zi)警,诗(shi)人(ren)(ren)怀其(qi)(qi)(qi)旧(jiu)俗(su),故有(you)箴规,故季(ji)札美其(qi)(qi)(qi)声,非(fei)(fei)谓诗(shi)内(nei)(nei)皆(jie)(jie)是(shi)(shi)美事。
《鸡鸣》,思贤妃也。哀公荒淫怠慢,故陈贤妃贞女夙夜警戒相成之道焉。
○妃,芳非反。慢,武谏反。警,居领反,本又作“敬”,音(yin)同。
[疏]“《鸡鸣》三章,章四句”至“道焉”。
○正义(yi)曰:作(zuo)《鸡鸣》诗者(zhe),思(si)贤妃(fei)(fei)也。所以(yi)思(si)之(zhi)者(zhe),以(yi)哀(ai)公荒淫(yin)女(nv)(nv)色,怠慢朝政。此由(you)内无(wu)贤妃(fei)(fei)以(yi)相(xiang)(xiang)警(jing)(jing)戒(jie)故(gu)也。君(jun)子(zi)见(jian)其(qi)(qi)如此,故(gu)作(zuo)此诗,陈古之(zhi)贤妃(fei)(fei)贞(zhen)(zhen)女(nv)(nv),夙夜(ye)警(jing)(jing)戒(jie)於(wu)去,以(yi)相(xiang)(xiang)成(cheng)(cheng)(cheng)益(yi)之(zhi)道(dao)焉。二章章,首(shou)上二句(ju)陈夫(fu)(fu)(fu)妇可起之(zhi)礼(li),下(xia)二句(ju)述诸侯夫(fu)(fu)(fu)人(ren)之(zhi)言(yan),卒章皆陈夫(fu)(fu)(fu)人(ren)之(zhi)辞。以(yi)哀(ai)公荒淫(yin),无(wu)夫(fu)(fu)(fu)人(ren)兴戒(jie),君(jun)子(zi)使(shi)不留色怠慢,故(gu)陈人(ren)君(jun)早朝,戒(jie)君(jun)子(zi)使(shi)不惰於(wu)政事,皆是与(yu)夫(fu)(fu)(fu)相(xiang)(xiang)警(jing)(jing)相(xiang)(xiang)成(cheng)(cheng)(cheng)之(zhi)事也。云荒淫(yin)者(zhe),谓废(fei)其(qi)(qi)政事,淫(yin)於(wu)女(nv)(nv)色,由(you)淫(yin)而荒,故(gu)言(yan)荒淫(yin)也。贤妃(fei)(fei)即贞(zhen)(zhen)女(nv)(nv)也,论其(qi)(qi)配(pei)夫(fu)(fu)(fu)则(ze)(ze)为贤妃(fei)(fei),指其(qi)(qi)行(xing)事则(ze)(ze)为贞(zhen)(zhen)女(nv)(nv),所从言(yan)之(zhi)异耳。相(xiang)(xiang)成(cheng)(cheng)(cheng)者(zhe),以(yi)夫(fu)(fu)(fu)妻为耦,义(yi)在交益(yi),妻能(neng)成(cheng)(cheng)(cheng)夫(fu)(fu)(fu),则(ze)(ze)妻亦成(cheng)(cheng)(cheng)矣,故(gu)以(yi)相(xiang)(xiang)成(cheng)(cheng)(cheng)言(yan)之(zhi)。《车舝》思(si)得贤女(nv)(nv),乃思(si)得其(qi)(qi)人(ren)以(yi)配(pei)王。此思(si)贤妃(fei)(fei),直思(si)其(qi)(qi)相(xiang)(xiang)成(cheng)(cheng)(cheng)之(zhi)道(dao),不言(yan)思(si)得其(qi)(qi)人(ren),作(zuo)者(zhe)之(zhi)意异也。
鸡既鸣矣,朝既盈矣。鸡鸣而夫人作,朝盈而君作。笺云:鸡鸣朝盈,夫人也,君也,可以起之常礼。
○朝,直遥反,注下皆同。匪鸡则鸣,苍蝇之声。苍蝇之声,有似远鸡之鸣。笺云:夫人以蝇声为鸡鸣,则起早於常礼,敬也。
○蝇,馀仍反。
[疏]“《鸡鸣》,思贤妃也”至“苍蝇之声”。
○正义曰:以哀公荒淫怠慢,无贤妃之助,故陈贤妃贞女警戒其夫之辞。言古之夫人与君寝宿,至於将旦之时,乃言曰:“鸡既为鸣声矣,朝上既以盈满矣。”言鸡鸣,道己可起之节,言朝盈,道君可起之节。己以鸡鸣而起,欲令君以朝盈而起也。作者又言:夫人言鸡既鸣矣之时,非是鸡实则鸣,乃是苍蝇之声耳。夫人以蝇声为鸡鸣,闻其声而即起,是早於常礼,恭敬过度。而哀公好色淹留,夫人不戒令起,故刺之。
○传“鸡鸣”至“君作”。
○正义曰:解夫人言此二句之意,以鸡鸣而夫人可起,朝盈而君可起。二者是夫人与君可以起之常礼,故言之以戒君也。若然,鸡鸣而夫人已起,於朝盈之时,夫人不在君所,而得言朝盈以戒君者,以鸡鸣之后未几而朝盈,朝盈与鸡鸣时节相将,以鸡既鸣,知朝将盈,故夫人於鸡鸣之时并云朝盈耳,非是知朝盈之后,复来告君也。朝盈,谓群臣辨色始入,满於朝上。
○笺“夫人”至“礼敬”。
○正义曰:常礼以鸡实鸣而起,今夫人之在君所,心常惊惧,恒恐伤晚,故以蝇声为鸡鸣,则起早於常礼,是夫人之敬也。《书传》说夫人御於君所之礼云:“太师奏鸡鸣於阶下,夫人鸣玉佩於房中,告去。”则鸡鸣以告,当待太师告之。然此夫人自听鸡鸣者,彼言告御之正法,有司当以时告君,此说夫人相警戒,不必待告方起,故自听之也。上句鸡鸣、朝盈并言之,此经不重述朝盈者,欲见夫人之敬,止须述谬听鸡鸣耳,不须重述朝盈也。何则?夫人以鸡鸣而知朝盈,朝盈非谬听,不假言之。
○
东方明矣,朝既昌矣。东方明,则夫人纚笄而朝,朝已昌盛,则君听朝。笺云:东方明,朝既昌,亦夫人也,君也,可以朝之常礼。君日出而视朝。
○纚,色蟹反,何霜绮(qi)反。匪东方(fang)则明(ming),月(yue)出之光(guang)。见月(yue)出之光(guang),以为东方(fang)明(ming)。笺云:夫(fu)人以月(yue)光(guang)为东方(fang)明(ming),则朝亦敬也。
[疏]“东方”至“之光”。
○正义曰:上言夫人早起,此又言其早朝。夫人言:东方既已明矣,朝上既已盛矣。言东方已明,道己可朝之节。言朝既昌矣,道君可朝之节。己以东方明而朝,欲令君以朝昌盛而朝也。作者又言:夫人言东方明矣之时,非是东方则实已明,乃是月出之光耳。夫人以月出之光为东方明,见其明而即朝,是早於常礼,恭敬过度。今哀公怠慢晚朝,而夫人不戒,故刺之。
○传“东方”至“听朝”。
○正义曰(yue):此(ci)经(jing)二(er)句(ju),亦陈夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)辞。东方(fang)明,故(gu)夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)。朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)既昌(chang)(chang),君(jun)(jun)(jun)(jun)(jun)(jun)(jun)可(ke)听(ting)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)。上(shang)章夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)因(yin)己以(yi)(yi)鸡鸣而起(qi),即言(yan)(yan)(yan)(yan)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)盈(ying)以(yi)(yi)戒君(jun)(jun)(jun)(jun)(jun)(jun)(jun)。此(ci)夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)因(yin)起(qi)以(yi)(yi)东方(fang)明时朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)君(jun)(jun)(jun)(jun)(jun)(jun)(jun),即言(yan)(yan)(yan)(yan)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)既昌(chang)(chang)以(yi)(yi)戒君(jun)(jun)(jun)(jun)(jun)(jun)(jun),故(gu)亦并言(yan)(yan)(yan)(yan)此(ci)二(er)句(ju)也。《士昏礼(li)》注:“纚(xi)(xi)(xi)(xi),縚发。纚(xi)(xi)(xi)(xi)广(guang)充幅,长六尺。笄(ji),今时簪。”传(chuan)(chuan)言(yan)(yan)(yan)(yan)夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)纚(xi)(xi)(xi)(xi)笄(ji)而朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao),首服(fu)(fu)(fu)纚(xi)(xi)(xi)(xi)笄(ji)以(yi)(yi)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)。案《礼(li)·特牲馈食》及(ji)《士昏礼(li)》皆云“纚(xi)(xi)(xi)(xi)笄(ji)绡(xiao)衣(yi)(yi)(yi)(yi)”,注云:“绡(xiao),绮属。”此(ci)衣(yi)(yi)(yi)(yi)染(ran)之(zhi)(zhi)(zhi)(zhi)以(yi)(yi)黑,其(qi)(qi)缯本(ben)名曰(yue)绡(xiao),则(ze)(ze)(ze)首服(fu)(fu)(fu)纚(xi)(xi)(xi)(xi)笄(ji),必(bi)以(yi)(yi)绡(xiao)衣(yi)(yi)(yi)(yi)配之(zhi)(zhi)(zhi)(zhi)。此(ci)以(yi)(yi)纚(xi)(xi)(xi)(xi)笄(ji)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)君(jun)(jun)(jun)(jun)(jun)(jun)(jun),则(ze)(ze)(ze)当身服(fu)(fu)(fu)绡(xiao)衣(yi)(yi)(yi)(yi)也。《天官·内(nei)(nei)司服(fu)(fu)(fu)》郑(zheng)注差次服(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)所(suo)用,鞠衣(yi)(yi)(yi)(yi),黄桑之(zhi)(zhi)(zhi)(zhi)所(suo)服(fu)(fu)(fu);展衣(yi)(yi)(yi)(yi),以(yi)(yi)礼(li)见(jian)王(wang)(wang)及(ji)宾客之(zhi)(zhi)(zhi)(zhi)服(fu)(fu)(fu);禒衣(yi)(yi)(yi)(yi),御於(wu)(wu)(wu)(wu)王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)服(fu)(fu)(fu)。又(you)《追师》:“掌王(wang)(wang)后(hou)之(zhi)(zhi)(zhi)(zhi)首服(fu)(fu)(fu),为(wei)(wei)副编(bian)次。”注云:“副,所(suo)以(yi)(yi)覆首,服(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)以(yi)(yi)从王(wang)(wang)祭(ji)祀。编(bian),编(bian)列(lie)发为(wei)(wei)之(zhi)(zhi)(zhi)(zhi),服(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)以(yi)(yi)告桑。次,次第发长短为(wei)(wei)之(zhi)(zhi)(zhi)(zhi),服(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)以(yi)(yi)见(jian)王(wang)(wang)。王(wang)(wang)后(hou)之(zhi)(zhi)(zhi)(zhi)燕居(ju),亦纚(xi)(xi)(xi)(xi)笄(ji)裛而已(yi)。凡诸侯夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)於(wu)(wu)(wu)(wu)其(qi)(qi)国,衣(yi)(yi)(yi)(yi)服(fu)(fu)(fu)与(yu)王(wang)(wang)后(hou)。”同(tong)如郑(zheng)此(ci),言(yan)(yan)(yan)(yan)则(ze)(ze)(ze)夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)以(yi)(yi)礼(li)见(jian)君(jun)(jun)(jun)(jun)(jun)(jun)(jun),当服(fu)(fu)(fu)展衣(yi)(yi)(yi)(yi),御於(wu)(wu)(wu)(wu)君(jun)(jun)(jun)(jun)(jun)(jun)(jun),当复禒衣(yi)(yi)(yi)(yi),皆首服(fu)(fu)(fu)次,燕居(ju)乃服(fu)(fu)(fu)纚(xi)(xi)(xi)(xi)笄(ji)耳(er)。此(ci)传(chuan)(chuan)言(yan)(yan)(yan)(yan)纚(xi)(xi)(xi)(xi)笄(ji)而朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)者(zhe),展衣(yi)(yi)(yi)(yi)以(yi)(yi)见(jian)君(jun)(jun)(jun)(jun)(jun)(jun)(jun),禒衣(yi)(yi)(yi)(yi)以(yi)(yi)御君(jun)(jun)(jun)(jun)(jun)(jun)(jun)。郑(zheng)以(yi)(yi)《周(zhou)礼(li)》六服(fu)(fu)(fu)差次所(suo)用,为(wei)(wei)此(ci)说耳(er),非(fei)(fei)有经(jing)典(dian)明文。《列(lie)女传(chuan)(chuan)》:“鲁师氏之(zhi)(zhi)(zhi)(zhi)母齐(qi)姜戒其(qi)(qi)女云:‘平(ping)旦纚(xi)(xi)(xi)(xi)笄(ji)而朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao),则(ze)(ze)(ze)有君(jun)(jun)(jun)(jun)(jun)(jun)(jun)臣之(zhi)(zhi)(zhi)(zhi)严。’”庄二(er)十四年《公羊(yang)传(chuan)(chuan)》何(he)休注,其(qi)(qi)言(yan)(yan)(yan)(yan)与(yu)《列(lie)女传(chuan)(chuan)》亦同(tong)。然则(ze)(ze)(ze)古之(zhi)(zhi)(zhi)(zhi)《书传(chuan)(chuan)》,有言(yan)(yan)(yan)(yan)夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)纚(xi)(xi)(xi)(xi)笄(ji)而朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)者(zhe),毛当有所(suo)依据(ju)而言(yan)(yan)(yan)(yan),未必(bi)与(yu)郑(zheng)同(tong)也。或以(yi)(yi)为(wei)(wei)夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)纚(xi)(xi)(xi)(xi)笄(ji)而朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao),谓(wei)听(ting)治内(nei)(nei)政。案《列(lie)女传(chuan)(chuan)》称“纚(xi)(xi)(xi)(xi)笄(ji)而朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao),则(ze)(ze)(ze)有君(jun)(jun)(jun)(jun)(jun)(jun)(jun)臣之(zhi)(zhi)(zhi)(zhi)严”,谓(wei)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)於(wu)(wu)(wu)(wu)夫(fu)(fu)(fu)(fu)(fu),非(fei)(fei)自听(ting)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)也。此(ci)传(chuan)(chuan)亦云“纚(xi)(xi)(xi)(xi)笄(ji)而朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)”,文与(yu)彼同(tong),安得听(ting)内(nei)(nei)政乎?宫(gong)内(nei)(nei)之(zhi)(zhi)(zhi)(zhi)政,盖应寡耳(er)。君(jun)(jun)(jun)(jun)(jun)(jun)(jun)於(wu)(wu)(wu)(wu)外(wai)政,尚日(ri)出而朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao),夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)何(he)当先君(jun)(jun)(jun)(jun)(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)而听(ting)内(nei)(nei)政?且(qie)东方(fang)始明,君(jun)(jun)(jun)(jun)(jun)(jun)(jun)时初起(qi),众妾皆当朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)君(jun)(jun)(jun)(jun)(jun)(jun)(jun),夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)有何(he)可(ke)治?而以(yi)(yi)东方(fang)既明便即听(ting)之(zhi)(zhi)(zhi)(zhi)?传(chuan)(chuan)又(you)言(yan)(yan)(yan)(yan)“朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)已(yi)昌(chang)(chang)盛(sheng),则(ze)(ze)(ze)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)听(ting)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)”。於(wu)(wu)(wu)(wu)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)言(yan)(yan)(yan)(yan)“听(ting)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)”,夫(fu)(fu)(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)言(yan)(yan)(yan)(yan)“而朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)”,足知(zhi)纚(xi)(xi)(xi)(xi)笄(ji)而朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)矣。上(shang)章言(yan)(yan)(yan)(yan)“朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)既盈(ying)矣”,谓(wei)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)已(yi)有人(ren)(ren)(ren)(ren)(ren),君(jun)(jun)(jun)(jun)(jun)(jun)(jun)可(ke)以(yi)(yi)起(qi)。此(ci)言(yan)(yan)(yan)(yan)“朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)既昌(chang)(chang)矣”,谓(wei)盛(sheng)於(wu)(wu)(wu)(wu)盈(ying)时,群臣毕集,故(gu)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)可(ke)以(yi)(yi)听(ting)朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)。朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)昌(chang)(chang),谓(wei)日(ri)出时也,故(gu)笺(jian)云“君(jun)(jun)(jun)(jun)(jun)(jun)(jun)日(ri)出而视朝(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)(chao)”,《玉(yu)藻(zao)》文。
虫飞薨薨,甘与子同梦。古之夫人配其君子,亦不忘其敬。笺云:虫飞薨薨,东方且明之时,我犹乐与子卧而同梦,言亲爱之无已。
○薨,呼弘反。妃音配,本亦作“配”。乐音岳,又五教反。会且归矣,无庶予子憎。会,会於朝也。卿大夫朝会於君朝听政,夕归治其家事。无庶予子憎,无见恶於夫人。笺云:庶,众也。虫飞薨薨,所以当起者,卿大夫朝者且罢归故也。无使众臣以我故憎恶於子,戒之也。
○且,七也反(fan)(fan),沈子馀反(fan)(fan)。朝会,此(ci)一朝如字,音张遥反(fan)(fan)。恶(e),乌(wu)路(lu)反(fan)(fan),下同(tong)。於夫音符,或依字读者(zhe),非。
[疏]“虫飞”至“子憎”。
○正义曰:上言欲君早起,此又述其欲早起之意。夫人告君云:东方欲明,虫飞薨薨之时,我甘乐与君卧而同梦。心非原欲早起也,所以必欲令君早起朝者,以卿大夫会聚我君之朝,且欲得早罢归矣。无使众臣以我之故,於子之身加憎恶也。子谓君也。君若与我同卧,不早听朝,则事不速讫,罢朝必晚,众臣憎君,是由我故,故欲令君早起,无使见恶於夫人。刺今不能然。今定本作“与子憎”,据郑云“我”,我是予之训,则作“与”者非也。
○传“古之”至“其敬”。
○正义曰:以恭敬之事施於疏远,其於至亲可以无敬。夫人乐与同梦,相亲之甚,犹尚早起早朝,虽亲不敢忘敬,故云“古之夫人配其君子,情虽至亲,亦不忘敬”。刺今夫人得与君子相配,则忘敬晚兴也。以亲而犹敬,故言亦,亦疏远也。
○笺“虫飞”至“无已”。
○正义曰:《大戴礼》“羽虫三百六十,凤凰为之长”,则鸟亦称虫。此虫飞薨薨,未必唯小虫也。以将晓而飞,是东方且欲明之时,即上鸡鸣时也。
○传“会会”至“夫人”。
○正义曰:言会言归,则是会於朝,归於家,故知谓卿大夫於朝旦之时会於君朝听政,於夕晚之时归治其家事。成十二年《左传》曰:“世之治也,百官承事朝而不夕。”是於夕而不治公事,故归治家事也。云“无见恶於夫人”,夫人谓卿大夫。卿大夫欲早罢归,不得早罢,则憎恶君,是见恶於卿大夫也。
○笺云“庶,众”。
○正义曰(yue):《释诂》文。
《鸡鸣》三章,章四(si)句。
《还》,刺荒也。哀公好田猎,从禽兽而无厌。国人化之,遂成风俗,习於田猎谓之贤,闲於驰逐谓之好焉。荒,谓政事废乱。
○还音旋,《韩(han)诗》作(zuo)“嫙(xuan)”。嫙(xuan),好貌。好,呼报反(fan)。厌,於(wu)艳反(fan),又於(wu)占反(fan),本或(huo)作(zuo)“餍”,音同,止也。好,蒿缟(gao)反(fan)。
[疏]“《还》三章,章四句”至“好焉”。
○正义曰:作《还》诗者(zhe),刺(ci)荒也。所以(yi)刺(ci)之(zhi)(zhi)(zhi)(zhi)者(zhe),以(yi)哀公好(hao)田猎,从逐禽兽而无厌。是在上既好(hao),下亦化(hua)(hua)之(zhi)(zhi)(zhi)(zhi),遂(sui)成(cheng)其国之(zhi)(zhi)(zhi)(zhi)风俗。其有惯习(xi)於田猎之(zhi)(zhi)(zhi)(zhi)事者(zhe),则谓之(zhi)(zhi)(zhi)(zhi)为贤;闲於驰逐之(zhi)(zhi)(zhi)(zhi)事者(zhe),则谓之(zhi)(zhi)(zhi)(zhi)为好(hao)。君上以(yi)善田猎为贤、好(hao),则下民皆慕之(zhi)(zhi)(zhi)(zhi),政事荒废,化(hua)(hua)之(zhi)(zhi)(zhi)(zhi)使然(ran),故作此(ci)诗以(yi)刺(ci)之(zhi)(zhi)(zhi)(zhi)。经三章,皆士大夫相(xiang)答之(zhi)(zhi)(zhi)(zhi)辞,是遂(sui)成(cheng)风俗,谓之(zhi)(zhi)(zhi)(zhi)贤、好(hao)之(zhi)(zhi)(zhi)(zhi)事。
子之还兮,遭我乎峱之閒兮。还,便捷之貌。峱,山名。笺云:子也,我也,皆士大夫也,俱出田猎而相遭也。
○峱,乃刀反,《说文》云:“峱山,在齐。”崔《集注》本作“嶩”。“便捷”,本亦作“便旋”。并驱从两肩兮,揖我谓我儇兮。从,逐也。兽三岁曰肩。儇,利也。笺云:并,亻并也。子也,我也,并驱而逐禽兽。子则揖耦我,谓我儇,誉之也。誉之者,以报前言还也。
○驱,本(ben)又(you)作“駈(qu)”,曲具反(fan)(fan),注下同。肩如(ru)字,《说文》云“三(san)岁(sui)豕,肩相及者”。本(ben)亦作“豜”,音(yin)(yin)同,又(you)音(yin)(yin)牵(qian)。揖,一入反(fan)(fan)。儇,许全反(fan)(fan),《韩(han)诗》作“婘”,音(yin)(yin)权,好(hao)貌。并,步顶反(fan)(fan),下文同。誉音(yin)(yin)馀,下同。
[疏]“子之”至“儇兮”。
○正义曰:国人以君好田猎,相化成俗。士大夫在田相逢,归说其事。此陈其辞也。我本在田,语子曰:子之便捷还然兮。当尔之时,遭值我於峱山之閒兮,於是子即与我并行驱马逐两肩兽兮,子又揖耦我,谓我甚儇利兮。聚说田事,以为戏乐,而荒废政事,故刺之。
○传“还便”至“山名”。
○正义曰:此“还”与下茂、好、昌盛皆是相誉之辞,以其善於田猎,故知还是轻便捷速之貌也。猎之所在,非山则泽,下言“之阳”,此言“之閒”,则是山之南山则,故知“峱,山名”。
○笺“子也”至“相遭”。
○正义曰:以报答相誉,则尊卑平等,非国君也。然驰车逐兽,又非庶人,故知子也、我也,皆士大夫出田相遭也。
○传“从逐”至“儇利”。
○正义(yi)曰:《大(da)司马》云:“大(da)兽公之(zhi),小禽私(si)之(zhi)。”《七(qi)月》云:“言(yan)私(si)其(qi)豵,献豜于公。”则(ze)肩是大(da)兽,故(gu)言(yan)“三岁曰肩”。儇利(li),言(yan)其(qi)便利(li)驰逐。
子之茂兮,遭我乎峱之道兮。茂,美也。并驱从两牡兮,揖我谓我好兮。笺云:誉之言好者,以报前言茂也。
○牡,茂后反。
子之昌兮,遭我乎峱之阳兮。昌,盛也。笺云:昌,佼好貌。
○佼,古卯反,本又作“姣”。并驱从两(liang)狼(lang)兮(xi),揖(yi)我谓我臧(zang)兮(xi)。狼(lang),兽名。臧(zang),善(shan)也。
[疏]传“狼,兽名。臧,善”。
○正义曰(yue):《释兽》云:“狼(lang):牡(mu)獾(huan),牝(pin)狼(lang)。其(qi)子(zi)獥。绝(jue)有力(li),迅。”舍(she)人曰(yue):“狼(lang),牡(mu)名(ming)獾(huan),牝(pin)名(ming)狼(lang),其(qi)子(zi)名(ming)徼。绝(jue)有力(li)者(zhe)名(ming)迅。”孙炎曰(yue):“迅,疾也。”陆机《疏》云:其(qi)鸣能小(xiao)能大,善为小(xiao)儿啼(ti)声(sheng)以诱人。去数十步(bu),其(qi)猛(meng)捷者(zhe),虽善用兵者(zhe)不能免也。其(qi)膏可煎和(he),其(qi)皮可为裘,故《礼(li)记》“狼(lang)臅膏”,又曰(yue)“君之右虎(hu)裘,厥左(zuo)狼(lang)裘”,是(shi)也。“臧,善”,《释诂(gu)》文(wen)。
《还》三(san)章,章四句。
《著》,刺时也。时不亲迎也。时不亲迎,故陈亲迎之礼以刺之。
○著,直居反(fan)(fan)(fan),又直据反(fan)(fan)(fan),又音於,诗内协句,宜(yi)音直据反(fan)(fan)(fan)。迎(ying),鱼敬反(fan)(fan)(fan),注同。
[疏]“《著》三章,章三句”至“亲迎”。
○正义曰(yue):作《著(zhu)》诗(shi)者,刺(ci)时也。所以(yi)(yi)(yi)刺(ci)之(zhi)者,以(yi)(yi)(yi)时不亲(qin)(qin)迎(ying)(ying),故陈(chen)(chen)亲(qin)(qin)迎(ying)(ying)之(zhi)礼以(yi)(yi)(yi)刺(ci)之(zhi)也。毛以(yi)(yi)(yi)为(wei),首章言士(shi)亲(qin)(qin)迎(ying)(ying),二章言卿大夫亲(qin)(qin)迎(ying)(ying),卒章言人君亲(qin)(qin)迎(ying)(ying),俱是受女於堂,出而(er)至(zhi)庭、至(zhi)著(zhu)、各举其一,以(yi)(yi)(yi)相互见。郑以(yi)(yi)(yi)为(wei),三章共述人臣亲(qin)(qin)迎(ying)(ying)之(zhi)礼,虽所据有异,俱是陈(chen)(chen)亲(qin)(qin)迎(ying)(ying)之(zhi)礼,以(yi)(yi)(yi)刺(ci)今之(zhi)不亲(qin)(qin)迎(ying)(ying)也。
俟我於著(zhu)乎,而充耳以(yi)素乎而,俟,待也(ye)(ye)。门屏之(zhi)閒曰著(zhu)。素,象瑱(tian)(tian)。笺云:我,嫁者自谓也(ye)(ye)。待我於著(zhu),谓从君子而出至於著(zhu),君子揖之(zhi)时(shi)也(ye)(ye),我视君子则以(yi)素为(wei)充耳。谓所以(yi)悬(xuan)瑱(tian)(tian)者,或名为(wei)紞,织之(zhi),人(ren)君五色,臣则三色而已。此(ci)言素者,目所先见而云。尚之(zhi)以(yi)琼(qiong)(qiong)华(hua)乎而。琼(qiong)(qiong)华(hua),美石,士之(zhi)服也(ye)(ye)。笺云:尚犹饰(shi)(shi)也(ye)(ye)。饰(shi)(shi)之(zhi)以(yi)琼(qiong)(qiong)华(hua)者,谓悬(xuan)紞之(zhi)末,所谓瑱(tian)(tian)也(ye)(ye)。人(ren)君以(yi)玉为(wei)之(zhi)。琼(qiong)(qiong)华(hua),石色似琼(qiong)(qiong)也(ye)(ye)。
[疏]“俟我”至“乎而”。
○毛以为,士亲迎,夫既受妇於堂,导之而出。妻见其夫衣冠之饰。此陈其辞也。妻言:君子待我於门内之著乎而,我见君子塞耳之瑱以素象为之乎而。又见其身之所佩,饰之以琼华之石乎而。言士亲迎,妻见其服饰。今不亲迎,故举以刺之也。
○郑以为,总言人臣亲迎,其妻见其冠饰。君子待我於著之时,我见君子充耳以素丝为之,其末饰之以琼华之石。言用素丝为紞,以悬琼华之石为瑱也。
○传“俟待”至“象瑱”。
○正义曰:“俟,待”,《释诂》文。《释宫》云:“门屏之閒谓之宁。”李巡曰:“门屏之閒,谓正门内两塾閒名宁。”孙炎曰:“门内屏外,人君视朝所宁立处也。”著与宁音义同。《楚语》称白子张骤谏灵王,王病之,曰:“子复语,不穀虽不能用,吾置之於耳。”对曰:“赖君之用也,故言。不然,巴浦之犀犛兕象,其可尽乎?其又以绳为瑱。”韦昭云:“瑱所以塞耳,言四兽之牙角可以为瑱。”是象可以为瑱。此言充耳,以素可以充耳,而色素者唯象骨耳,故知素是象瑱。毛以此章陈士,盖士以象为瑱也。
○笺“我嫁”至“而云”。
○正义曰:此说亲迎之事,而言待我,则是夫之待妻,故知我是嫁者自谓也。《士昏礼》:婿亲迎至於女嫁,主人揖入,宾执雁从。至於庙门,揖入。三揖,至於阶。三让,主人升西面,宾升北面,奠雁,再拜稽首,降出。妇从降自西阶,主人不降送。是受女於堂,导之以出,故此妇从君子而出至著,君子揖之。下笺亦云“揖我於庭”。不言揖我於堂者,《昏礼》“女立于房中南面,婿於堂上待之,拜受,即降礼於堂上”,无揖,故不言之。《昏礼》止言“以从”,不言在庭著揖之。笺知揖之者,言待我,明其住待之也。下《昏礼》“妇至夫家,主人揖妇以入,及寝门,揖入”。至夫家引入之时,每门而揖,明女家引出之时,亦每而揖,故知至著,君子揖之之时也。我视君子则以素为充耳,所谓悬瑱,言悬瑱之绳用素,非为瑱耳。桓二年《左传》云“衡、紞、纮、綖”,是悬瑱之绳,故云“或名为紞”。《鲁语》敬姜云:“王后亲织玄紞。”织线为之,即今之绦绳,必用杂采线为之,故言“织之,人君五色,臣则三色”。直言人君与臣,不辨尊卑之异,盖天子诸侯皆五色,卿大夫士皆三色,其色无文,正以人君位尊,备物当具五色,臣则下之,宜降以两。且此诗刺不亲迎,宜陈人臣亲迎之事。经有素青黄三色,故为臣则三色。又解三色而独言素者,以其素色分明,目所先见,故先言之。婿受女於堂,从堂而后至庭、至著,目所先见,当在堂见素。而以素配著为章者,取其韵故耳。或庭先见青,堂先见黄,以为章次。王肃云:“王后织玄紞。天子之玄紞,一玄而已,何云具五色乎?”王基理之云:“紞,今之绦,岂有一色之绦?色不杂,不成为绦。王后织玄紞者,举夫色尊者言之耳。”义或当然。
○传“琼华”至“之服”。
○正义曰:琼是玉之美名,华谓色有光华。此石似琼玉之色,故云美石。士之服者,盖谓衣服之饰,谓为佩也。《玉藻》云:“士佩瓀珉玉。”此云石者,以石色似玉,故礼通贵贱皆以玉言之。毛以士贱,直言美石,故下章乃言似玉。王肃云:“以美石饰象瑱。”案瑱之所用,其物小耳,不应以石饰象。其为一物,王氏之说未必得传旨也。琼华、琼莹、琼英,其文相类。传以此章为士服,二章为卿大夫之服,卒章为人君之服者,以序言“时不亲迎”,则於贵贱皆不亲迎。此宜历陈尊卑不亲迎之事,故以每章为一人耳。非以琼华、琼莹、琼英之文,而知其异人也。但陈尊卑不亲迎之事,以大夫居位尊於士,其石当美於士服,故言似玉耳。其实三者皆美石也。
○笺“尚犹”至“似琼也”。
○正(zheng)义曰:尚(shang)谓(wei)尊尚(shang)此(ci)物所为(wei)(wei)(wei)饰(shi)(shi)(shi)(shi)(shi)也(ye)(ye)(ye)。上(shang)言(yan)(yan)(yan)(yan)“充(chong)(chong)耳(er)(er)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)素(su)(su)(su)(su)”,谓(wei)紞(dan)用(yong)素(su)(su)(su)(su)也(ye)(ye)(ye)。此(ci)言(yan)(yan)(yan)(yan)饰(shi)(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)琼(qiong)(qiong)华(hua)(hua),是(shi)(shi)就紞(dan)而(er)(er)加(jia)饰(shi)(shi)(shi)(shi)(shi),故(gu)言(yan)(yan)(yan)(yan)“谓(wei)悬(xuan)(xuan)(xuan)紞(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)末(mo),所谓(wei)瑱(tian)(tian)(tian)也(ye)(ye)(ye)”。《君子(zi)偕老》说夫人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)服(fu),而(er)(er)云(yun)“玉(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)瑱(tian)(tian)(tian)兮(xi)”,故(gu)知人(ren)(ren)(ren)君以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)玉(yu)为(wei)(wei)(wei)瑱(tian)(tian)(tian)。君乃用(yong)玉(yu),臣(chen)则不(bu)可,而(er)(er)琼(qiong)(qiong)是(shi)(shi)玉(yu)名,嫌臣(chen)亦用(yong)玉(yu),故(gu)辨之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)云(yun):“琼(qiong)(qiong)华(hua)(hua),美(mei)石(shi)(shi),色(se)似(si)琼(qiong)(qiong)者(zhe)也(ye)(ye)(ye)。”非(fei)用(yong)琼(qiong)(qiong)为(wei)(wei)(wei)瑱(tian)(tian)(tian)也(ye)(ye)(ye)。笺(jian)(jian)(jian)既言(yan)(yan)(yan)(yan)人(ren)(ren)(ren)君以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)玉(yu),即云(yun)“琼(qiong)(qiong)华(hua)(hua),美(mei)石(shi)(shi)”,二(er)章笺(jian)(jian)(jian)云(yun)石(shi)(shi)色(se)似(si)琼(qiong)(qiong)、似(si)莹,皆以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)似(si),则郑意三章同说人(ren)(ren)(ren)臣(chen)亲(qin)迎,非(fei)人(ren)(ren)(ren)君也(ye)(ye)(ye)。上(shang)笺(jian)(jian)(jian)唯言(yan)(yan)(yan)(yan)臣(chen)则三色(se),不(bu)辨臣(chen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)尊卑,盖三章总言(yan)(yan)(yan)(yan)卿大夫士也(ye)(ye)(ye)。以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)其(qi)言(yan)(yan)(yan)(yan)於(wu)(wu)(wu)著(zhu)、於(wu)(wu)(wu)庭(ting)、於(wu)(wu)(wu)堂,正(zheng)是(shi)(shi)待有先后,不(bu)宜分(fen)为(wei)(wei)(wei)异人(ren)(ren)(ren),故(gu)为(wei)(wei)(wei)总述人(ren)(ren)(ren)臣(chen)亲(qin)迎之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)法。孙毓云(yun):案(an)礼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名充(chong)(chong)耳(er)(er),是(shi)(shi)塞耳(er)(er),即所谓(wei)瑱(tian)(tian)(tian)悬(xuan)(xuan)(xuan)当(dang)耳(er)(er),故(gu)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)塞耳(er)(er)。悬(xuan)(xuan)(xuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe),别谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)紞(dan),不(bu)得(de)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)充(chong)(chong)耳(er)(er),犹(you)瑱(tian)(tian)(tian)不(bu)得(de)名之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)(wei)(wei)紞(dan)也(ye)(ye)(ye)。故(gu)曰玉(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)瑱(tian)(tian)(tian)兮(xi)。夫设缨(ying)(ying)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)冠,不(bu)得(de)谓(wei)冠是(shi)(shi)缨(ying)(ying)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)饰(shi)(shi)(shi)(shi)(shi)。结组以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)悬(xuan)(xuan)(xuan)佩,不(bu)可谓(wei)佩所以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)饰(shi)(shi)(shi)(shi)(shi)组。今独以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)瑱(tian)(tian)(tian)为(wei)(wei)(wei)紞(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)饰(shi)(shi)(shi)(shi)(shi),谬於(wu)(wu)(wu)名而(er)(er)失(shi)於(wu)(wu)(wu)实,非(fei)作者(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意。以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)毛、王为(wei)(wei)(wei)长(zhang)。斯不(bu)然矣。言(yan)(yan)(yan)(yan)充(chong)(chong)耳(er)(er)者(zhe),固(gu)当(dang)谓(wei)瑱(tian)(tian)(tian)为(wei)(wei)(wei)充(chong)(chong)耳(er)(er),非(fei)谓(wei)紞(dan)也(ye)(ye)(ye)。但(dan)经(jing)(jing)言(yan)(yan)(yan)(yan)充(chong)(chong)耳(er)(er)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)素(su)(su)(su)(su),素(su)(su)(su)(su)丝(si)悬(xuan)(xuan)(xuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),非(fei)即以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)素(su)(su)(su)(su)为(wei)(wei)(wei)充(chong)(chong)耳(er)(er)也(ye)(ye)(ye)。既言(yan)(yan)(yan)(yan)充(chong)(chong)耳(er)(er)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)素(su)(su)(su)(su),未言(yan)(yan)(yan)(yan)充(chong)(chong)耳(er)(er)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)体,又言(yan)(yan)(yan)(yan)饰(shi)(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)琼(qiong)(qiong)华(hua)(hua),正(zheng)谓(wei)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)琼(qiong)(qiong)华(hua)(hua)作充(chong)(chong)耳(er)(er)。人(ren)(ren)(ren)臣(chen)服(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)饰(shi)(shi)(shi)(shi)(shi),非(fei)言(yan)(yan)(yan)(yan)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)琼(qiong)(qiong)华(hua)(hua)饰(shi)(shi)(shi)(shi)(shi)紞(dan),何当(dang)引冠缨(ying)(ying)、组佩以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)难(nan)乎?经(jing)(jing)言(yan)(yan)(yan)(yan)饰(shi)(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),必有所饰(shi)(shi)(shi)(shi)(shi)。若云(yun)不(bu)得(de)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)琼(qiong)(qiong)华(hua)(hua)饰(shi)(shi)(shi)(shi)(shi)紞(dan),则琼(qiong)(qiong)华(hua)(hua)又何所饰(shi)(shi)(shi)(shi)(shi)哉!即如王肃(su)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)(yan)(yan)(yan),以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)美(mei)石(shi)(shi)饰(shi)(shi)(shi)(shi)(shi)象(xiang)瑱(tian)(tian)(tian),象(xiang)骨贱於(wu)(wu)(wu)美(mei)石(shi)(shi),谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)饰(shi)(shi)(shi)(shi)(shi)象(xiang),何也(ye)(ye)(ye)?下传以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)青为(wei)(wei)(wei)青玉(yu),黄为(wei)(wei)(wei)黄玉(yu),又当(dang)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)石(shi)(shi)饰(shi)(shi)(shi)(shi)(shi)玉(yu)乎?以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)经(jing)(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文势,既言(yan)(yan)(yan)(yan)“充(chong)(chong)耳(er)(er)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)素(su)(su)(su)(su)”,即云(yun)饰(shi)(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)琼(qiong)(qiong)华(hua)(hua),明以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)琼(qiong)(qiong)华(hua)(hua)为(wei)(wei)(wei)充(chong)(chong)耳(er)(er),悬(xuan)(xuan)(xuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)素(su)(su)(su)(su)丝(si),故(gu)易传以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)素(su)(su)(su)(su)丝(si)为(wei)(wei)(wei)紞(dan),琼(qiong)(qiong)华(hua)(hua)为(wei)(wei)(wei)瑱(tian)(tian)(tian)也(ye)(ye)(ye)。
俟我於(wu)(wu)庭(ting)乎而,充(chong)耳以青乎而,青,青玉(yu)。笺云:待(dai)我於(wu)(wu)庭(ting),谓(wei)揖(yi)我於(wu)(wu)庭(ting)时。青,紞之青。
尚之以琼(qiong)莹乎而!琼(qiong)莹,石似玉,卿大夫之服也(ye)。笺(jian)云:石色似琼(qiong)、似莹也(ye)。
[疏]传“青,青玉”。
○正义曰:传意(yi)充(chong)耳(er)以(yi)青,谓(wei)(wei)以(yi)青玉(yu)为(wei)瑱,故(gu)云青谓(wei)(wei)青玉(yu)。此章说(shuo)卿大(da)夫之事(shi),下(xia)章说(shuo)人君(jun)之事(shi)。《考工记·玉(yu)人》云:“天子用全。”则公侯以(yi)下(xia)皆(jie)玉(yu)石杂(za),言青玉(yu)、黄玉(yu)亦谓(wei)(wei)玉(yu)石杂(za)也。
俟(si)我於堂乎而,充耳(er)以黄乎而,黄,黄玉(yu)。笺云(yun):黄,紞之黄。
尚之以琼(qiong)(qiong)英(ying)乎而!琼(qiong)(qiong)英(ying),美石似(si)玉者,人君之服也。笺云:琼(qiong)(qiong)英(ying)犹琼(qiong)(qiong)华也。
[疏]笺“琼英犹琼华”。
○正(zheng)义(yi)曰:《释草(cao)》云(yun):“木谓(wei)之(zhi)华,草(cao)谓(wei)之(zhi)荣,荣而(er)不(bu)(bu)实者谓(wei)之(zhi)英(ying)。”然(ran)则英(ying)是华之(zhi)别名,故(gu)言“琼(qiong)英(ying)犹琼(qiong)华”。二章琼(qiong)、莹(ying)(ying),俱玉石(shi)名也,故(gu)云(yun)“似琼(qiong)、似莹(ying)(ying)”。英(ying)、华是玉光色(se),故(gu)不(bu)(bu)言似英(ying)、似华耳(er)。今(jin)定本云(yun)“琼(qiong)英(ying)犹琼(qiong)华琼(qiong)莹(ying)(ying)”,兼(jian)言琼(qiong)莹(ying)(ying)者,盖衍字也。
《著(zhu)》三(san)章(zhang),章(zhang)三(san)句。
《东方之日》,刺衰也。君臣失道,男女淫奔,不能以礼化也。
○刺(ci)衰(shuai),色追反(fan),本或作“刺(ci)襄公(gong)”,非(fei)也(ye)。《南山》已下,始是襄公(gong)之诗。
[疏]“《东方之日》二章,章五句”至“礼化”。
○正义曰:作《东方(fang)(fang)(fang)之日》诗者,刺(ci)衰也。哀(ai)公君臣失(shi)(shi)道(dao),至使(shi)男(nan)(nan)女淫奔,谓(wei)男(nan)(nan)女不待以(yi)(yi)礼(li)配合,君臣皆失(shi)(shi)其(qi)道(dao),不能以(yi)(yi)礼(li)化之,是其(qi)时(shi)(shi)政之衰,故刺(ci)之也。毛以(yi)(yi)为(wei),陈君臣盛明,化民以(yi)(yi)礼(li)之事,以(yi)(yi)刺(ci)当(dang)时(shi)(shi)之衰。郑则(ze)指陈当(dang)时(shi)(shi)君臣不能化民以(yi)(yi)礼(li)。虽属意异,皆以(yi)(yi)章首一句(ju)“东方(fang)(fang)(fang)之日”为(wei)君失(shi)(shi)道(dao),“东方(fang)(fang)(fang)之月”为(wei)臣失(shi)(shi)道(dao);下四句(ju)为(wei)男(nan)(nan)女淫奔,不能以(yi)(yi)礼(li)化之之事。
东方之日兮,彼姝者子,在我室兮。兴也。日出东方,人君明盛,无不照察也。妹者,初昏之貌。笺云:言东方之日者,诉之乎耳。有姝姝美好之子,来在我室,欲与我为室家,我无如之何也。日在东方,其明未融。兴者,喻君不明。
○妹(mei),赤朱反。在(zai)我室兮,履我即(ji)兮。履,礼也。笺云:即(ji),就(jiu)也。在(zai)我室者,以礼来,我则(ze)就(jiu)之(zhi),与之(zhi)去也。言今者之(zhi)子,不(bu)以礼来也。
[疏]“东方”至“即兮”。
○毛以为,东方之日兮,犹言明盛之君兮。日出东方,无不鉴照,喻君德明盛,无不察理。此明德之君,能以礼化民,民皆依礼嫁娶。故其时之女言,彼姝然美好之子,来在我之室兮。此子在我室兮,由其以礼而来,故我往就之兮。言古人君之明盛,刺今之昏闇。言婚姻之正礼,以刺今之淫奔也。
○郑以为,当时男女淫奔,假为女拒男之辞,以刺时之衰乱。有女以男逼己,乃诉之言:东方之日兮,以喻告不明之君兮,由君不明,致此强暴。今有彼姝然美好之子,来在我之室兮,欲与我为室家,我无奈之何。又言己不从之意,此子在我室兮,若以礼而来,我则欲就之兮。今不以礼来,故不得从之。不能以礼化民,至使男淫女诉,故刺之。
○传“日出”至“之貌”。
○正义曰:日出东方,渐以明盛,照临下土,故以喻人君明盛,无不照察。谓明照下民,察理其事,使之不敢淫奔。彼姝者女,言其就女亲迎之事,故以姝为初婚之貌,与笺云美好亦同。王肃云:“言人君之明盛,刺今之昏闇。”
○笺“东方”至“不明”。
○正义曰:笺以序言“君臣失道”,不言陈善刺恶,则是当时实事也,不宜为明盛之君,故易传以东方之日者比君於日,以情诉之也。日之明盛,在於正南。又解不以南方之日为兴者,以日在东方,其明未融,故举东方之日,以喻君之不明也。昭五年《左传》云:“日上其中,明而未融,其当旦乎。”服虔云:“融,高也。”案《既醉》“昭明有融”,传云:“融,长也。”谓日高其光照长远。日之旦明未高,故以喻君不明也。若然,男女淫奔,男倡女和,何以得有拒男之女而诉於君者?诗人假言女之拒男,以见男之强暴,明其无所告诉,终亦共为非礼。以此见国人之淫奔耳,未必有女终能守礼诉男者也。
○传“履,礼”。
○正义曰(yue):《释(shi)言(yan)(yan)》文。上(shang)喻人君明盛,此(ci)必不(bu)与郑(zheng)同(tong)。王肃云:“言(yan)(yan)古婚姻(yin)之正礼,刺今之淫奔(ben)。”
东方之月兮,彼姝者子,在我闼兮。月盛於东方。君明於上,若日也。臣察於下,若月也。闼,门内也。笺云:月以兴臣,月在东方,亦言不明。
○闼,他(ta)达(da)反。《韩诗(shi)》云:“门(men)屏之间曰闼。”
[疏]传“月盛”至“门内”。
○正义(yi)曰:以(yi)序(xu)言“君臣(chen)失(shi)道”,则君臣(chen)并责,故(gu)知以(yi)月盛(sheng)东方喻臣(chen)明察也(ye)。云“闼,门(men)内(nei)”者,以(yi)上(shang)章“在我室兮”谓来入其家(jia),又闼字从(cong)门(men),故(gu)知门(men)内(nei)也(ye)。
在我闼兮(xi),履(lv)我发兮(xi)。发,行也。笺云(yun):以(yi)礼来,则我行而与(yu)之去。
[疏]传“发,行”。
○正义曰:以行(xing)必发足而去(qu),故(gu)以发为行(xing)也。
《东方之(zhi)日》二章,章五句。
《东方未明》,刺无节也。朝廷兴居无节,号令不时,挈壶氏不能掌其职焉。号令,犹召呼也。挈壶氏,掌漏刻者。
○朝,直遥反,注皆同。挈(qie),苦结(jie)反,又音结(jie)。壶音胡。挈(qie)壶氏,掌漏刻之官。
[疏]“《东方未明》三章,章四句”至“职焉”。
○正义曰:作《东方未明》诗者,刺无节也。所以刺之者,哀公之时,朝廷起居,或早或晚,而无常节度,号令召呼不以其时。人君置挈壶氏之官,使主掌漏刻,以昏明告君。今朝廷无节,由挈壶氏不能掌其职事焉,故刺君之无节,且言置挈壶氏之官不得其人也。朝廷是君臣之总辞,此则非斥言其君也。兴,起也。居,安坐也。言君之坐起无时节也。由起居无节,故号令不时,即经上二章是也。挈壶氏不能掌其职,卒章是也。
○笺“号令”至“刻者”。
○正义曰:以(yi)经(jing)言“自公召之”,故云“号令犹召呼也(ye)(ye)”。挈壶氏於天子为(wei)司马之属,其官,士也(ye)(ye),故《夏官》序(xu)云:“挈壶氏下士六人(ren)。”注(zhu)云:“挈读如挈发之挈。壶,盛水(shui)器也(ye)(ye)。世主挈壶水(shui)以(yi)为(wei)漏(lou)。”然则挈壶者,悬系之名(ming),刻谓(wei)置箭壶内(nei),刻以(yi)为(wei)节而浮之水(shui)上,令水(shui)漏(lou)而刻下,以(yi)记昼夜昏明(ming)之度(du)数也(ye)(ye)。以(yi)序(xu)言“不能(neng)掌其职(zhi)焉”,故举其所掌之事也(ye)(ye)。
东方未明,颠倒衣裳。上曰衣,下曰裳。笺云:挈壶氏失漏刻之节,东方未明而以为明,故群臣促遽颠倒衣裳。群臣之朝,别色始入。
○倒(dao),都老反(fan)(fan)。遽,其虑反(fan)(fan)。别,彼列反(fan)(fan)。颠之倒(dao)之,自公召(zhao)之。笺云(yun):自,从(cong)也。群臣颠倒(dao)衣裳,而朝人(ren)又(you)从(cong)君所来(lai)而召(zhao)之,漏(lou)刻(ke)失节,君又(you)早(zao)兴(xing)。
[疏]“东方”至“召之”。正义曰:言朝廷起居无节度,於东方未明之时,群臣皆颠倒衣裳而著之。方始倒之颠之,著衣未往,已有使者从君而来召之。起之早晚,礼有常法,而今漏刻失节,促遽若此,故刺之。
○传“上曰衣,下曰裳”。
○正义曰:此其相对定称,散则通名曰衣。《曲礼》曰:“两手抠衣,去齐尺。”注云:“齐谓裳下缉也。”是裳亦称衣也。传言此,解其颠倒之意,以裳为衣。今上者在下,是为颠倒也。
○笺“挈壶”至“始入”。
○正义曰:解时实未明,而颠倒衣裳之意。以挈壶氏失漏刻之节,每於东方未明而为已明,告君使之早起。群臣当以失晚,复恐后期,故於东方未明之时,急促惶遽,不暇整理衣服,故颠倒著衣裳而朝君。此则失於侵早,故言朝之正法,群臣别色始入。东方未明,未当起也。别色始入,《玉藻》文。
○笺“群臣”至“早兴”。
○正义(yi)曰:群(qun)臣(chen)颠倒衣裳,方欲朝君(jun),人已(yi)从君(jun)所来(lai)召之,是(shi)君(jun)已(yi)先起矣,故言君(jun)又早兴(xing)。臣(chen)起已(yi)太早,君(jun)兴(xing)又早於(wu)臣(chen)也(ye)。
东方(fang)未晞,颠(dian)倒(dao)裳衣。晞,明(ming)之始升。
[疏]传“晞,明之始升”。
○正义(yi)曰:晞(xi)是(shi)日之(zhi)光(guang)(guang)气(qi)(qi)。《湛(zhan)露》云:“匪(fei)阳不晞(xi)。”谓见(jian)日之(zhi)光(guang)(guang)而(er)物乾(qian),故(gu)(gu)以晞(xi)为乾(qian)。《蒹葭》云:“白露未(wei)晞(xi)。”言(yan)(yan)露在朝旦(dan),未(wei)见(jian)日气(qi)(qi),故(gu)(gu)亦(yi)为乾(qian)义(yi)。此(ci)言(yan)(yan)东方未(wei)明(ming),无取於乾(qian),故(gu)(gu)言(yan)(yan)明(ming)之(zhi)始升(sheng),谓将(jiang)旦(dan)之(zhi)时,日之(zhi)光(guang)(guang)气(qi)(qi)始升(sheng),与上(shang)未(wei)明(ming)为一事也。
倒之(zhi)颠(dian)之(zhi),自公令之(zhi)。令,告也。
折柳樊圃,狂夫瞿瞿。柳,桑脆之木。樊,藩也。圃,菜园也。折柳以为藩园,无益於禁矣。瞿瞿,无守之貌。古者,有挈壶氏以水火分日夜,以告时於朝。笺云:柳木之不可以为藩,犹是狂夫不任挈壶氏之事。
○折,之舌反(fan)。圃音布,又音补(bu)。树菜蔬曰圃。瞿,俱具反(fan)。脆,七岁反(fan)。藩,方元反(fan)。
不能辰夜,不夙则莫。辰,时。夙,早。莫,晚也。笺云:此言不任其事者,恒失节数也。
○莫音暮。
[疏]“折柳”至“则莫”。
○正义曰:此言折柳木以为藩菜果之圃,则柳木桑脆,无益於圃之禁,以喻用狂夫以为挈壶之官,则狂夫瞿瞿然不任於官之职。由不任其事,恒失节度,不能时节此夜之漏刻,不太早则太晚,常失其宜,故令起居无节。以君任非其人,故刺之。
○传“柳桑”至“於朝”。
○正义曰:言柳桑脆之木者,欲取无益於禁,故以桑脆解之。“樊,藩也”,《释言》文。孙炎曰:“樊,圃之藩也。”郭璞曰:“谓藩篱也。”种菜之地谓之圃,其外藩篱谓之园,故云:“圃,菜园也”。太宰九职,“二曰园圃,毓草木”,注云:“树果蓏曰圃,园其藩也。”是圃内可以种菜,又可以树果蓏,其外列藩篱以为樊。柳是桑脆之物,以手折而为藩,无益於禁,以喻狂夫不任挈壶之职也。《蟋蟀》云:“良士瞿瞿。”瞿为良士貌,故传云:“瞿瞿然顾礼义。”此言“狂夫瞿瞿”,谓狂愚之夫,故言“瞿瞿,无守之貌”,为精神不立,志无所守,故不任居官也。序云“挈壶氏不能掌其职”,则狂夫为挈壶氏矣,故又解其瞿瞿之意。古者,有挈壶氏以水火分日夜,谓以水为漏,夜则以火照之,冬则冰冻不下,又当置火於傍,故用水用火。准昼夜共为百刻,分其数以为日夜,以告时节於朝,职掌如此。而今此狂夫瞿瞿然志无所守,分日夜则参差不齐,告时节则早晚失度,故责之也。《挈壶氏职》曰:“凡丧,悬壶以代哭,皆以水火守之,分以日夜。及冬,则以火爨鼎水而沸之,而沃之。”注云:“代,更也。礼未大敛代哭。以水守壶者,为沃漏也。以火守壶者,夜则视刻数也。分以日夜者,异昼夜漏也。漏刻之箭,昼夜共百刻,冬夏之间则有长短焉。太史立成法,有四十八箭。”是其分日夜之事。言冬夏之閒有长短者,案《乾象历》及诸历法与今大史所候皆云:冬至则昼四十五,夜五十五;夏至则昼六十五,夜三十五;春、秋分则昼五十五半,夜四十四半。从春分至於夏至,昼渐长增九刻半;从夏至至於秋分,所减亦如之。从秋分至於冬至,昼渐短减十刻半;从冬至至於春分,所加亦如之。又於每气之间加减刻数,有多有少。其事在於历术以其筭数有多有少,不可通而为率,故太史之官立为法,定作四十八箭,以一年有二十四气,每一气之閒又分为二,通率七日强半而易一箭,故周年而用箭四十八也。历言昼夜者,以昏明为限。马融、王肃注《尚书》,以为日永则昼漏六十刻,夜漏四十刻。日短则昼漏四十刻,夜漏六十刻。日中、宵中则昼夜各五十刻者,以《尚书》有日出日入之语,遂以日见为限。《尚书纬》谓刻为商。郑作《士昏礼目录》云:“日入三商为昏。”举全数以言耳。其实日见之前,日入之后,距昏明各有二刻半,减昼五刻以裨夜,故於历法皆多校五刻也。郑於《尧典》注云:“日中、宵中者,日见之漏与不见者齐也。日永者,日见之漏五十五刻,日不见之漏四十五刻。”又与马、王不同者,郑言日中、宵中者,其漏齐则可矣。其言日永、日短之数,则与历甚错。马融言昼漏六十,夜漏四十,减昼以裨夜矣。郑意谓其未减,又减昼五刻以增之,是郑之妄说耳。漏刻之数,见在史官,古今历者,莫不符合。郑君独有此异,不可强为之辞。案挈壶之职唯言分以日夜,不言告时於朝。《春官·鸡人》云:“凡国事为期,则告之时。”注云:“象鸡知时。”然则告时於朝,乃是鸡人。此言挈壶告时者,以序云“兴居无节,挈壶氏不能掌其职”,明是挈壶告之失时,故令朝廷无节也。盖天子备官,挈壶掌漏,鸡人告时,诸侯兼官,不立鸡人,故挈壶告也。《庭燎》笺云:“王有鸡人之官。”是郑意以为,唯王者有鸡人,诸侯则无也。
○传“辰,时。夙,早。莫,晚”。
○正义曰:《释(shi)训》云:“不(bu)辰(chen),不(bu)时(shi)也。”是辰(chen)为(wei)时(shi)也。“夙,早”,《释(shi)注》文。暮(mu)与早对(dui),故(gu)为(wei)晚。
《东方未明》三(san)章(zhang),章(zhang)四句。