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Scope: 江西通志 |
Condition : References “方言” |
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36 | 泰和曽氏农器谱序 周必大,绍圣初元,苏文忠公轼南迁,过泰和邑人宣徳郎致仕曽公安止,献所著禾谱,文忠美其温雅详实,为作秧马歌,又惜不谱农器,时曽公已丧明,不暇为也。后百馀年,其侄孙来阳令之谨,始续成之,凡耒耕、耨鎛、车戽、蓑笠、銍、刈蓧、蒉、杵、臼、斗斛、釜甑、仓庾,厥类惟十,附以杂记,勒成三卷,皆考之经传,参合古制无不备,是可补伯祖之书,成苏公之志矣。其叙牛犂,盖一编之錧鎋,予尝学稼,因演其说。山海经曰:后稷之孙叔均,始作牛耕。世以为三代。予谓不然,牛若常在畎亩,武王平定天下,何不归之三农而放之桃林之野乎?考周礼祭牛之外以享賔、驾车、犒师而已,未及耕也,不然,牵以蹊田,正使藉稻,何足为异,乃设夺而罪之之喻耶?在诗有云:载芟载柞,其耕泽泽,千耦其耘,徂隰徂畛。又曰:有畧其耜,俶载南亩。以明竭作于春,皆人力也。至于获之积之,如墉如栉,然后杀时犉牡有救其角,以为社稷之报。若果使之耕,曽不如迎猫迎虎,列于蜡祭乎?厥后王弼、傅易,以为稼穑之资。宋景文公祁辟之曰:古者牛惟服车,书肇牵车牛,易服牛乘马,汉赵过始敎牛耕。葢本贾勰齐民要术。予谓辅嗣固失矣,贾氏及景文亦未为得也。按论语子谓仲弓曰:犂牛之子騂且角,虽欲勿用,山川其舎诸」。此圣人格言也。葢犂田之牛纯杂牝牡皆可,祭牛则非纯非牡不可,故曰騂且角也。注疏乃以犂为杂色,騂为赤纯色,角为周正。近世诸儒并从此义。今观周礼,牧人时祀,牲必用牷。牷,纯色也。外祭毁事用尨尨,杂色也,是则纯杂之辨也。封人设其楅衡,鲁颂夏而楅衡,白牡騂刚,是则言角之意也。窃疑耕牛起于春秋之间,故孔子有犂之言,而弟子冉耕亦字伯牛。彼礼记吕氏月令,季冬出土牛,示农,耕早晚。贾谊新书、刘向新序俱载邹穆公曰:百姓饱牛而耕,暴背而耘。大率在秦、汉之际,何待赵过过,特教人耦犂,其一牛费省而功倍尔。易传出于魏晋,苐见牛耕,不复考其初。而贾公彦考工正义遂谓起于后汉,其失尤甚。然则《山海经》果荒诞欤?曰班固《艺文志》《山海》一篇,而刘歆所较凡三十二篇,定为一十八篇,固已不同。歆又云出于唐虞之际。今考《史记》以不窋为稷子谯周,已谓世代不合,况叔均乎?故无锡尤袤定为先秦之书,非夏禹及伯翳所作甚明。其在《春秋》之后,无可疑者。世人习熟见闻,多惑是说,予之谵谆,亦可哂哉?若杷之属扬雄《方言》,往往三名来阳,既书之矣。遂使它日枚举名物,采方言而附之,非所谓后世复有子云者也。续修《宜春志序》。 张嗣古 |
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