误解的衍生:《论语》“与其媚于奥,宁媚于灶”考  

Textual Research on "Better to Pray in the Hearth Than in the Ao(奥)"in The Analects of Confucius

作　　者：吴剑修 Wu Jianxiu

机构地区：[1]武汉大学文学院

出　　处：《国学学刊》2023年第1期25-35,137,共12页Research in the Traditions of Chinese Culture

基　　金：国家社会科学重大基金项目“中国诸子学通史”(项目编号:19ZDA244)阶段性成果。

摘　　要：《论语·八佾》篇“与其媚于奥,宁媚于灶”一文,今世学者多认为“奥”指奥神,“灶”指灶神。但“奥”并非神栖之所,将“奥”理解为“奥神”,源自于后世学者对朱子《论语集注》“奥有常尊”之文的误读。另外,朱子《集注》“祭五祀之神,先祭于其所而后祭于奥”之说则又导出了另外一个错误的观点——奥、灶所祭只是一神(即灶神),顾炎武、黄式三、刘宝楠等皆持此说。刘宝楠又根据郑玄《论语注》进一步证成此说。但刘宝楠的错误之处在于,他没有弄清作为五祀之一的灶神与先炊老妇之神的区别。夏祭之祀灶神,其实是祀五行之火气,五祀之一的灶神祭于奥,属于地祇的序列,而祭于灶的先炊老妇之神,虽得冒“灶神”之名,却只是人鬼,地位上要卑于五祀之神。When referring to the sentence“Better to pray in the hearth than in the Ao(奥)”in the Analects of Confucius,many scholars hold the view that these two words"hearth"and"Ao"are synonymous with two deities.But Ao(奥)is not the place where deity dwells.This view stems from scholars'misreading of Zhu.Xi's Annotations to the Analects(《论语集注》).Zhu Xi said that in order to offer sacrifices to the five deities(五祀),one must first make a sacrifice in the place where the deities lived,then greet the deities in the Ao(奥)and make another sacrifice.This argument leads to another false idea that the deity sacrificed in the hearth is the same as the deity sacrificed in the Ao.Scholars such as Gu Yanwu,Huang Shisan and Liu Baonan agreed with it.Liu Baonan further proved this view according to Zheng Xuan's Commentary on the Analects of Confucius.But Liu Baonan did not make clear the difference between the hearth deity and the old woman deities.In other words,he misinterpreted Zheng Xuan's statement,and his proof was questionable.

关 键 词：《论语》 奥有常尊 五祀 灶神 郑玄 

分 类 号：B222.1[哲学宗教—中国哲学]