《左傳》「子卯不樂」解
許子濱 |
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根據《左傳》及禮書的記載，子卯疾日起碼在春秋時期就已經流行起來。不管是王侯，還是普通士人，在日常飲食或禮節上，都得作出相應的調整。子卯所以為疾日，賈逵、鄭玄認為這是由於紂以甲子日喪而桀以乙卯亡，國君為了引以為鑑，便把這兩個日子視作忌日。後人大多沿用這種說法。「桀紂亡日」之說，本身存在不少疑點，實不足以解答「子卯疾日」由來的問題。實際上，前人曾提出異議，認為子卯疾日是出於子卯相刑之說。從表面來看，這種說法似乎有術數的色彩，所以一直得不到應有的重視。利用刑德來占驗干支之吉凶禍福的，最早見於《淮南子》。《淮南子》更把「剛日」、「柔日」納入五行刑德的理論系統况。春秋之時，「剛日」、「柔日」普遍應用在人們的實際生活上，這是不爭的事實。但其理論根據未必就是刑德之說。雖然如此，從歷代日忌之說的發展來看，春秋之時確實存在著以某種理論為基礎的日忌之制。 |
Abstract |
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Passages in Zuozhuan and the Book of Rituals indicate that by the Spring and Autumn period the Zimao evil day was already widely observed, requiring nobles and state officials alike to adjust their diet and etiquette accordingly. Two great commentators, Jia Kui 賈逵 and Zheng Xuan 鄭玄, believed that the Zimao evil day originated from a taboo associated with the fall of the Xia 夏 and Shang 商 dynasties on the Jiazi 甲子 and Yimao 乙卯 days respectively. Albeit generally adopted by later studies, the theory itself is questionable as an adequate explanation for the Zimao evil day. In fact, an alternative theory had been proposed, suggesting that Zimao was considered evil because Zi contradicted with Mao within the Chinese celestial system. This theory, however, did not receive proper recognition due to its association with Yinyang 陰陽 mysticism. Divination by Yinyang was first mentioned in Huainanzi 淮南子, which brought the “hard days”剛日 and “soft days” 柔日 into the theoretical system of the five elements. While there was no doubt that the hard days and soft days were already widely practiced in everyday life during the Spring and Autumn period, the theoretical underpinning may not exactly be based on the celestial system. Nonetheless, judging from the overall development of the evil day practice, it is certain that there was some kind of theoretical foundation behind it.
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