儀礼喪服篇大功章に見える圧降服に関する一考察

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Introduction In the chapter 'Ta Kung' (very coarse mourning dress) of the volume 'Sang Fu' (mourning dress) in 'I Li', the following statement is made: Canon says, 'shu' (庶) brothers of the feudal lord and 'shu' sons of high officials put on 'Ta Kung' for their "mothers, wives" and "brothers". The exegesis argues that these dresses are 'Ya Fu'. In the above article, the word "brothers" which follows "mothers, wives" was introduced in this text by Tcheng Hsuan (鄭玄) from the top of the next canon of this, so in old canon till Tcheng Hsuan's correction these dresses for "brothers" were not 'Ya Fu'. The writer will discuss whether the dresses for "brothers" are 'Ya' or not, and will, further, discuss the character of 'Ya Fu'. Main Subject I. On the 'shu' in the volume 'Sang Fu' in 'I Li': 'Shu' is the direct opposite of 'shih' (適). 'Shih Tzu' (適子) is the name for the eldest son borne by 'shih chi' (chief wife 適妻). The younger brothers of 'shih tzu', both of the real mother and of the stepmother, are 'shu'. Sometimes only sons borne by the wife of the second rank are considered to be 'shu', and this is the case when it is necessary to point out that the mourning dresses put on by them are ones for their mothers who are other than a chief wife. II. On 'Ya Fu': The reason why the mourning dresses put on by 'shu' brothers of a feudal lord and 'shu' sons of high official for their mothers and wives are called 'ya' (oppressed) in the chapter 'Ta Kung' is that the fathers of 'shu' brothers don't wear regular mourning dresses but degraded ones for these 'shu's' mothers and wives, and so also these 'shu' must wear degraded ones because of the fathers' pressure on them. There is no doubt that these dresses put on by 'shu' for their mothers and wives are 'Ya Fu', but it is very doubtful that dresses put on by them for their brothers are also 'Ya Fu'. In the latter case, Tcheng Hsuan considered that the wearing of these dress would be 'Ya'. III. On whether the mourning dresses worn by brothers of feudal lords for each other are 'Ya Fu' or not: 1. The brothers of a feudal lord put on the degraded dresses for some of their relatives according to their own status and wear the degraded ones for their mothers and wives because of the fathers' pressure on them. 2. The mourning dresses worn by the brothers of a feudal lord for their brothers, sisters, cousins, etc. are similar to the mourning dresses worn by high officials for their brothers and others, because their social positions are similar to each other. 3. The brothers of feudal lords lower the mourning dresses by one step for their brothers of official estate, but for brothers of high official estate it is questionable whether they would wear degraded dresses or regular dresses. 4. The fact that the brothers of feudal lords and the sons of high officials are considered 'shu' in the chapter 'Ta Kung' is reasonable only because they wear mourning dresses for their mothers and wives, and it is unreasonable for their brothers. 5. Wives of second rank are 'Ssu Chin' (relations only to ego 私親) to their sons. The brother-relation between the sons of a wife of second rank is not 'Ssu Chin', so they need not wear 'Ya Fu' for each other. 6. Until Tcheng Hsuan corrected the text of the chapter 'Ta Kung', the word "brothers" which follows "mothers, wives" was placed at the top of the next canon of this, and so dresses for them were not 'Ya Fu'. 7. If so, the word "brothers" in this article hasn't any significance, because the mourning dresses put on for them are mentioned very often in some of the other articles in the volume 'Sang Fu'. IV. On the fact that the mourning dresses worn for wives of second rank and daughters-in-law are not 'Ya Fu'. 1. Although the sons of wives of second rank of feudal lords and high officials put on 'Ya Fu' for their mothers, the wives of second rank don't degrade the dresses for their sons. If the wives of second rank degraded the dresses, they would rival the chief wife in nobility. 2. Although the sons of wives of second rank of feudal lords put on 'Ya Fu' for their mothers, their wives don't degrade for their mothers-in-law. It is because parents-in-law don't put on 'Ya Fu' for their daughters-in-law. V. On the questioning of Tcheng Hsuan's opinion on the connection of 'Ya Fu' with mourning sticks. Conclusion 1. Four reasons to infer that the mourning dresses put on by 'shu' brothers of feudal lords and 'shu' sons of thigh officials for their brothers are not 'Ya Fu'. a. There is no difference between the mourning dresses put on by the eldest brother and put on by younger brothers for their brothers (except for the eldest brother) when they are sons of high officials. b. In the case of the mourning dresses put on by the brothers of feudal lords to each other, there is no difference between the dresses put on by sons of real mother to each other and put on by sons of stepmother to each other. c. It is necessary only for mothers and wives to point out 'shu' with regard to mourning dresses. d. The extent of relatives wearing 'Ya Fu' is limited to 'Ssu Chin', and brothers are excluded from this custom. 2. Wives of second rank are not required to wear 'Ya Fu' for their sons, because otherwise they would rival the chief wife. 3. There isn't any connection between mourning sticks and 'Ya Fu'.
広島文化女子短期大学の論文
1984-07-15

儀礼喪服篇大功章に見える圧降服に関する一考察

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広島文化女子短期大学 | 論文

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