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| Condition 1: References "三王共皮弁素積" Matched:9. |
| Total 9 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《禮記 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《禮記》 Library Resources Source Related resources |
《郊特牲 - Jiao Te Sheng》 | English translation: James Legge [?] | Books referencing 《郊特牲》 Library Resources |
| 33 | 郊特牲: | 冠義：始冠之，緇布之冠也。大古冠布，齊則緇之。其緌也，孔子曰：「吾未之聞也。冠而敝之可也。」 |
| Jiao Te Sheng: | (As to) the meaning of (the ceremony of) capping: The cap used for the first act of the service was of black cloth, the cap of the highest antiquity. It was originally of (white) cloth, but the colour when it was used in fasting was dyed black. As to its strings, Confucius said, 'I have not heard anything about them.' This cap, after it had been once put upon (the young man), might be disused. | |
| 適子冠於阼，以著代也。醮於客位，加有成也。三加彌尊，喻其志也。冠而字之，敬其名也。 | ||
| The son by the wife proper was capped by the eastern stairs (appropriate to the use of the master), to show how he was in their line of succession to him. The father handed him a cup in the guests' place (without receiving one in return). The capping showed that he had reached maturity. The using of three caps was to give greater importance (to the ceremony), and show its object more clearly. The giving the name of maturity in connexion with the ceremony was to show the reverence due to that name. | ||
| 委貌，周道也。章甫，殷道也。毋追，夏后氏之道也。周弁，殷冔，夏收。三王共皮弁素積。 | ||
| The wei-mao was the fashion of Zhou; the zhang-fu, that of Yin; and the mu-zhui, that of the sovereigns of Xia. Zhou used the bian; Yin, the xu; and Xia, the shou. The three dynasties all used the skin cap, with the skirt-of-white gathered up at the waist. | ||
| 無大夫冠禮，而有其昏禮。古者，五十而後爵，何大夫冠禮之有？諸侯之有冠禮，夏之末造也。 | ||
| There were no observances peculiar to the capping (in the families) of Great officers, though there were (peculiar) marriage ceremonies. Anciently a man was fifty when he took the rank of a Great officer; how should there have been peculiar ceremonies at his cappings? The peculiar ceremonies at the cappings as used by the princes arose in the end of the Xia dynasty. | ||
| 天子之元子，士也。天下無生而貴者也。繼世以立諸侯，象賢也。以官爵人，德之殺也。死而謚，今也；古者生無爵，死無謚。 | ||
| The eldest son of the son of Heaven by his proper queen (was capped only as) an ordinary officer. There was nowhere such a thing as being born noble. Princes received their appointments on the hereditary principle, (to teach them) to imitate the virtue of their predecessors. Men received office and rank according to the degree of their virtue. There was the conferring of an honourable designation after death; but that is a modern institution. Anciently, there was no rank on birth, and no honorary title after death. |
《白虎通德論 - Bai Hu Tong》 | [Eastern Han] 79-92 Ban Gu | Books referencing 《白虎通德論》 Library Resources |
《卷四》 | Library Resources |
《三軍》 | Library Resources |
| 2 | 三軍: | 王者征伐，所以必皮弁素幘何？伐者凶事，素服，示有悽愴也。伐者質，故衣古服。《禮》曰：「三王共皮弁素幘，服亦皮素幘，又招虞人，亦皮弁。」知伐亦皮。 |
《卷十》 | Library Resources |
《紼冕》 | Books referencing 《紼冕》 Library Resources |
| 3 | 紼冕: | 皮弁者，何謂也？所以法古，至質冠名也。弁之言攀也，所以攀持其髮也。上古之時質，先加服皮以鹿皮者，取其文章也。《禮》曰：「三王共皮弁素積。」裳也，腰中辟積，至質不易之服，反古不忘本也。戰伐田獵，此皆服之。 |
《孔子家語 - Kongzi Jiayu》 | [Han (206 BC - 220)] | Books referencing 《孔子家語》 Library Resources |
《冠頌》 | Library Resources |
| 1 | 冠頌: | 邾隱公既即位，將冠，使大夫因孟懿子問禮於孔子。子曰：「其禮如世子之冠。冠於阼者，以著代也。醮於客位，加其有成，三加彌尊，導喻其志。冠而字之，敬其名也。雖天子之元子，猶士也。其禮無變，天下無生而貴者故也。行冠事必於祖廟，以祼享之禮以將之，以金石之樂節也；所以自卑而尊先祖，示不敢擅。」懿子曰：「天子未冠即位，長亦冠也。」孔子曰：「古者，王世子雖幼，其即位則尊為人君。人君治成人之事者，何冠之有？」懿子曰：「然則諸侯之冠異天子與？」孔子曰：「君薨而世子主喪，是亦冠也已。人君無所殊也。」懿子曰：「今邾君之冠非禮也？」孔子曰：「諸侯之有冠禮也，夏之末造也，有自來矣。今無譏焉。天子冠者，武王崩，成王年十有三而嗣立。周公居冢宰，攝政以治天下。明年夏六月，既葬，冠成王而朝于祖，以見諸侯，示有君也。周公命祝雍作頌，曰：『祝王達而未幼。』祝雍辭曰：『使王近於民，遠於年，嗇於時，惠於財，親賢而任能。』其頌曰：『令月吉日，王始加元服。去王幼志，心袞職，欽若昊天，六合是式，率爾祖考，永永無極。』此周公之制也。」懿子曰：「諸侯之冠，其所以為賓主何也？」孔子曰：「公冠則以卿為賓，無介，公自為主，迎賓揖，升自阼，立于席北。其醴也，則如士，饗之以三獻之禮。既醴，降自阼。諸侯非公而自為主者，其所以異，皆降自西階，玄端與皮弁異。朝服素畢，公冠四加，玄冕祭。其酬幣于賓，則束帛乘馬。王太子庶子之冠擬焉，皆天子自為主。其禮與士無變，饗食賓也，皆同。」懿子曰：「始冠必加緇布之冠，何也？」孔子曰：「示不亡古。太古冠布，齋則緇之。其緌也，吾未之聞。今則冠而幣之，可也。」懿子曰：「三王之冠，其異何也？」孔子曰：「周弁，殷冔，夏收，一也。三王共皮弁素績，委貌、周道也；章甫、殷道也；毋追、夏后氏之道。」 |
《經典文獻 - Ancient Classics》 | Related resources |
《儀禮 - Yili》 | [Warring States (475 BC - 221 BC)] | Books referencing 《儀禮》 Library Resources |
《士冠禮》 | Books referencing 《士冠禮》 Library Resources |
| 29 | 士冠禮: | 記。冠義：始冠，緇布之冠也。大古冠布，齊則緇之。其緌也，孔子曰：「吾未之聞也，冠而敝之可也。」適子冠於阼，以著代也。醮於客位，加有成也。三加彌尊，論其志也。冠而字之，敬其名也。委貌，周道也。章甫，殷道也。毌追，夏后氏之道也。周弁。殷冔。夏收。三王共皮弁素積。無大夫冠禮，而有其昬禮。古者五十而後爵，何大夫冠禮之有？公侯之有冠禮也，夏之末造也。天子之元子，猶士也，天下無生而貴者也。繼世以立諸侯，象賢也。以官爵人，德之殺也。死而謚，今也。古者生無爵，死無謚。 |
《漢代之後 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《兵部三十七》 | Library Resources |
《出師》 | Library Resources |
| 13 | 出師: | 《白虎通》曰：王者之伐，所以皮弁素幘。何服皮弁素幘也？王者將出，辭於禰，還假禰祖，言辭反之，禮尊親之義。 |
《服章部一》 | Library Resources |
《總敘冠》 | Library Resources |
| 7 | 總敘冠: |
又《郊特牲》曰：冠義：始冠之，冠緇布冠也。始冠三加，先加緇布冠。太古冠布，齋則緇之，其緌也。齋則緇之，鬼神重闇也。孔子曰：「吾未之聞也。」冠而敝之可也。三代改制齋冠不用。適子冠於阼，以著代也。醮於客位，加有成也。三加彌尊，喻其志也。始加緇布冠，次皮弁，次爵弁，冠益尊而志益大也。冠而字之，敬其名也。委貌，周道也。章甫，殷道也。毋追，牟下音堆。夏后氏之道也。周弁，殷冔，音詡夏收，三王共皮弁素積。「所不易於先代。 又曰：黃衣黃冠而祭，息田夫也。野夫黃冠，黃冠，草服也。以息艮服，象季秋草木黃落。 |
《服章部三》 | Library Resources |
《弁》 | Library Resources |
| 4 | 弁: | 《白虎通》曰：皮弁者何謂也？所以法古至質冠之名也。弁之為言攀也，所以持發也。上古先賢服鹿皮，取其文章也。故《禮》曰：「三王共皮弁素績。」爵弁何謂也？其色如爵頭，周人宗廟之冠也，周尚赤，所以不純赤，但如爵頭也。 |
| 10 | 弁: |
《禮》曰：三王共皮弁素服。 又曰：祭之日，王皮弁，以聽祭報。 又曰：太學始教皮弁、祭菜，示敬道也。 又曰：古者天子、諸侯必有公桑大昕之朝，君皮弁素積，卜三宮夫人，桑于公桑。 |
| Total 9 paragraphs. Page 1 of 1. |
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