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Scope: 续资治通鉴长编 |
Condition : Contains text “元丰元年九月庚寅 (1078/10/27)” |
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14 ![](more.gif) | 巳丑,诏:「闻熈河州官场籴米,斗钱百五十在市百二十,令叶康直根究虚増价因依以闻」。 详定礼文所言:「周制由命士以上,父子异宫,祖祢异庙,所以致恭而不凟也。祭法曰:适士二庙,春秋书桓宫、僖宫,聘礼有之,某君受币于某宫,曽子问曰:主出庙,必跸。是人君逹于命士,莫不然也。惟诸侯之下士,则父子同宫而居,祖祢共庙而祭。后汉光武俭不中礼,合髙祖以下至平帝为一庙,异室同堂,屈万乗之尊,而俯同周之下士,歴代因循不革,臣等以仪礼求其迹,以尔雅辩其名,以考工记约其广深,谨图上八庙异宫,以始祖居中,昭穆为左右以进」。诏送陈襄等详定本朝可行典礼以闻,然卒未果行也。又言:「祀天之有禋柴,犹祭地之有瘗血,享庙之有祼鬯,皆是歆神之始,非谓于祭之末燔烧胙馀也。葢周人尚臭,扫地而祭,故先燔柴于丘上,所以升烟而降神也。汉魏以后,祀于坛上,故三献毕,收牲币、祝册、黍稷、爵酒、馔物而燔之,所以送神也。今郊礼祀于坛上,葢循汉、魏以后故事,然礼毕升烟,非所谓禋祀尚气也,伏请俟降神乐止,先燔以为歆神之始」。诏详定所再详,又言:「礼经:燎升烟,所以报阳,隂祀自血起,故熊氏云:凡大祭并有三始,祭天以烟为歆神,始祭地以埋,为歆神始,然则升烟瘗血,以致神祗,不可不在先也。虽然,致神祇矣,方有事焉,至于礼毕,则以牲币之属而燔瘗之,然后为礼之终,故仪礼为祭天燔柴,祭地瘗血,郑氏以为祭礼终矣备矣。周官司巫:凡祭祀守瘗,而郑氏亦以为守之者,以祭礼未毕,若有事,然祭礼毕则去之,此说为得。而先儒有谓于燔瘗之始,即用牲币之属,既不经见,而又未及荐神,遽已燔瘗之,则是备于先而阙于后也。至后世知燔瘗牲币于祭末,而不知致神于其始,则是备于后而阙于先也。欲请祀南北郊先行升烟瘗血之礼,至荐奠礼毕,即依旧于坛坎燔瘗牲币之属,则始终之礼备矣」。从之。又言:「㸔详祭礼,惟主人受嘏,故特牲馈食,礼皆曰嘏于主人,虽主妇犹不嘏焉,凡非主人,俱不当嘏。曽子问曰:摄主不嘏,不绥祭。葢将欲受福,先减黍稷牢肉,随祭于豆间,今避主人不敢受嘏,以其不嘏,故不堕祭也。梁明山賔议,请郊庙受福,惟皇帝再拜,明上灵降祚,臣下不敢同也。诏依其议,开寳礼及仪注熈宁祀仪:天子亲祠,而亚终献饮福,有司摄事,而太尉饮福受胙,则于礼为非。伏请自今亲祠,惟皇帝饮福受胙,以専受祉于神,然后赐胙臣下,以示均福之义。其赐胙及有司摄行事,进胙于天子,自如常仪」。诏再参详。又言:「臣等详亚、终献之官,盖君命之相成其礼者也,摄事之有司,亦君命之摄,行其事者。祭祀之主既自天子,则饮福受胙,固非臣下所宜,惟君赐之,然后为可,是臣下可以受之于君,而不可専受于神也。其亲祠亚、终献、饮福及摄事之臣饮福、受胙,可罢。祭终,赐胙再拜,自如常仪」。从之。庚寅,内殿承制王馀应乞叙归明继袭管勾丰州,诏以为麟州都监,候满二年,差知丰州。 诏三司续支末盐钱二十万缗,付河东转运司市粮草。 |
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