中国文化研究
中國文化研究
중국문화연구
Chinese Culture Research
2015年
1期
86~94
,共null页
冕旒 礼记 玉藻 江永
冕旒 禮記 玉藻 江永
면류 례기 옥조 강영
Crown ; Tassels ; Book of Rites ; Strings of Jade ; Jiang Yong
冕是古代帝王及其他贵族所戴的礼冠。所谓“冕旒”，又叫作“玉藻”，就是冕板之下所悬挂的以彩色丝绳贯穿起来的玉串。汉唐时期的郑玄、贾公彦、孔颖达等经学家均认为冕板前后皆垂有十二旒。而明儒王应电、清儒江永等则据《大戴礼记》“冕而前旒，所以蔽明”而断定冕无后旒。此后，“冕无后旒”说为后世众多学者所信从，几成定谳。考诸文献，揆诸情理，便可发现“冕无后旒”说并不可信据。首先，《大戴礼记》所谓“冕而前旒，所以蔽明”，只是说冕之前旒有“蔽明”的功能，而并非说“冕无后旒”。其次，西汉初年叔孙通《汉礼器制度》和东汉刘熙《释名》等明确讲冕前后均有旒；而且唐代阎立本所绘《历代帝王图》中的冕及宋代聂崇义《新定三礼图》等所绘制的冕图也前、后都有旒；1971年山东邹城明代鲁荒王墓出土的一顶王冕也有后旒。复次，从制作工艺与穿戴角度来看，规格最高的冕前旒最多可达144颗玉珠，重量相当大，如果没有后旒，那么冕板后端的重量几乎为零．冕板前后重量失衡，整个冕势必会倾覆，很难稳定地戴在头部。因此，“冕无后旒”说难以成立。
冕是古代帝王及其他貴族所戴的禮冠。所謂“冕旒”，又叫作“玉藻”，就是冕闆之下所懸掛的以綵色絲繩貫穿起來的玉串。漢唐時期的鄭玄、賈公彥、孔穎達等經學傢均認為冕闆前後皆垂有十二旒。而明儒王應電、清儒江永等則據《大戴禮記》“冕而前旒，所以蔽明”而斷定冕無後旒。此後，“冕無後旒”說為後世衆多學者所信從，幾成定讞。攷諸文獻，揆諸情理，便可髮現“冕無後旒”說併不可信據。首先，《大戴禮記》所謂“冕而前旒，所以蔽明”，隻是說冕之前旒有“蔽明”的功能，而併非說“冕無後旒”。其次，西漢初年叔孫通《漢禮器製度》和東漢劉熙《釋名》等明確講冕前後均有旒；而且唐代閻立本所繪《歷代帝王圖》中的冕及宋代聶崇義《新定三禮圖》等所繪製的冕圖也前、後都有旒；1971年山東鄒城明代魯荒王墓齣土的一頂王冕也有後旒。複次，從製作工藝與穿戴角度來看，規格最高的冕前旒最多可達144顆玉珠，重量相噹大，如果沒有後旒，那麽冕闆後耑的重量幾乎為零．冕闆前後重量失衡，整箇冕勢必會傾覆，很難穩定地戴在頭部。因此，“冕無後旒”說難以成立。
면시고대제왕급기타귀족소대적례관。소위“면류”，우규작“옥조”，취시면판지하소현괘적이채색사승관천기래적옥천。한당시기적정현、가공언、공영체등경학가균인위면판전후개수유십이류。이명유왕응전、청유강영등칙거《대대례기》“면이전류，소이폐명”이단정면무후류。차후，“면무후류”설위후세음다학자소신종，궤성정얼。고제문헌，규제정리，편가발현“면무후류”설병불가신거。수선，《대대례기》소위“면이전류，소이폐명”，지시설면지전류유“폐명”적공능，이병비설“면무후류”。기차，서한초년숙손통《한례기제도》화동한류희《석명》등명학강면전후균유류；이차당대염립본소회《역대제왕도》중적면급송대섭숭의《신정삼례도》등소회제적면도야전、후도유류；1971년산동추성명대로황왕묘출토적일정왕면야유후류。복차，종제작공예여천대각도래간，규격최고적면전류최다가체144과옥주，중량상당대，여과몰유후류，나요면판후단적중량궤호위령．면판전후중량실형，정개면세필회경복，흔난은정지대재두부。인차，“면무후류”설난이성립。
The Chinese crown is a kind of ritual hat worn by ancient emperors and other nobles. Tassels, with another name of ＂strings of jade＂, consist of colorful ＂strings of jade＂, which hang on the crown＇ s upper board. Both Rites of Zhou （noted by Zheng Xuan and commentated by Jia Gongyan） and Book of Rites （noted by Zheng Xuan and commentated by Kong Yingda） claim that the crown has respectively twelve strings of tassels on the forth and rear board of the crown. But, according to ＂the crown＇ s front tassels are applied to obscure vision＂ （from Book of rites by Senior Dai）, Wang Yingdian （a Ming Confucian） and Jiang Yong （a Qing Confucian） asserted that the ancient crown has no rear tassels in his book XiangDang Figure Test . Thereafter, the idea of ＂Crown Having no Rear Tassels＂ is believed and followed by many scholars. This view almost became the conclusion. According to textual researches and reasoning, we can find that Jiang＇ s assertion is not dependable. Firstly, the assertion in Book of Rites by Senior Dai that ＂the crown＇ s front tassels are applied to obscure vision＂ just says that the crown＇ s front tassels has the function of obscuring vision, without saying that the crown has no rear tassels. Secondly, Shu Suntong＇ s Sacrificial Vessels＇ System in Han Dynasty （in Western Han Dynasty ） and Liu Xi＇ s Notes to Nominations （ in Eastern Han Dynasty ） both write precisely that the crown has the front and rear tassels. The figures, drawn by Yan Liben in Figures of a Nine Emperors（in the Tang Dynasty ） and Nie Chongyi＇ s The New figures of Three Rites, prove the existence of the rear tassels. In 1971, the material proof, the King of Lu Huang （Zhu Tan）＇ s crown with rear tassels, was archaeologically excavated in Zoucheng, Shandong Province. Thirdly, from the perspective of craftsmanship and wearing, the crown having no rear tassels to keep balance could by no means be worn steadily on the head, for the front tassels are very heavy with up to 144 jade beads. Therefore, we hold that the assertion of ＂Crown Having no Rear Tassels＂ does not hold water.
