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古今圖書整合230\n叔侄部匯考\n爾雅\n釋親\n父之晜弟先生為世父後生為叔父\n注\n世有為嫡者嗣世統故也\n又\n父之兄妻為世母父之弟妻為叔母\n漢劉熙釋名\n釋親屬\n父之兄曰世父言為嫡統繼世也又曰伯父伯把也\n把持家政也\n父之弟曰仲父仲中也位在中也\n仲父之弟曰叔父叔少也\n叔之弟曰季父季癸也甲乙之次癸最在下季亦然\n也\n許慎說文\n釋叔侄\n伯長也\n又\n叔作從上小言尊行之小也\n又\n兄弟之子皆曰侄\n叔侄部總論\n禮記\n檀弓\n喪服兄弟之子猶子也蓋引而進之也\n陳\n注\n方氏曰兄弟之子雖異出也然在恩為可親故\n引而進之與子同服\n又\n縣子瑣曰吾聞之古者不降上下各以其親滕伯文\n為孟虎齊衰其叔父也為孟皮齊衰其叔父也\n陳\n注\n縣子名瑣疏曰古者殷時也周禮以貴降賤以\n適降庶惟不降正耳而殷世以上雖貴不降賤也\n上下各以其親不降之事也上謂旁親族曾祖從\n祖及伯叔之班下謂從子從孫之流彼雖賤不以\n己尊降之猶各隨本屬之親輕重而服之故云上\n下各以其親滕國之伯名文為孟虎著齊衰之服\n者虎是文之叔父也又為孟皮著齊衰之服者文\n是皮之叔父也言滕伯上為叔父下為兄弟之子\n皆著齊衰也\n儀禮\n喪服\n世父母叔父母\n疏\n釋曰世叔既卑於祖故次之伯言世者欲見繼\n世為昆弟之子亦期不言報者以昆弟之子猶子\n若言報為疏故不言報也\n傳曰世父叔父何以期也與尊者一體也然則昆弟\n之子何以亦期也旁尊也不足以加尊焉故報之也\n父子一體也夫妻一體也昆弟一體也故父子首足\n也夫妻牉合也昆弟四體也故昆弟之義無分然而\n有分者則闢子之私也子不私其父則不成為子故\n有東宮有西宮有南宮有北宮異居而同財有餘則\n歸之宗不足則資之宗世母叔母何以亦期也以名\n服也\n注\n宗者世父為小宗典宗事者也資取也為姑在\n室亦如之\n疏\n釋曰傳發何以期問比例者雷氏雲\n非父之所尊嫌服重故問也不直云何以言世父\n叔父者以經總言而傳離釋故二文各別問也雲\n與尊者一體也者雖非至尊既與尊者為一體故\n服期不言與父為一體者直言尊者明父為一體\n也為與二尊故加期也云然則昆弟之子何以亦\n期也者以世叔父與二尊為體故加期昆弟之子\n無此義何以亦期故怪而致問也雲旁尊也不足\n以加尊焉故報之也者凡得降者皆由己尊也故\n降之世叔非正尊故生報也雲父子一體已下雲\n雲傳雲此者上既雲一體故傳又廣明一體之義\n凡言體者若人之四體故傳解父子夫妻兄弟還\n比人四體而言也雲父子一體也者謂子與父骨\n血是同為體因其父與祖亦為一體又見世叔與\n祖亦為一體也雲夫妻一體也者亦見世叔母與\n世叔父為一體也雲昆弟一體也者又見世叔與\n父亦為一體也故馬雲言一體者還是至親因父\n加於世叔故云昆弟一體因世叔加於世叔母故\n雲夫妻一體也因上世叔是旁尊故以下廣明尊\n有正有旁之義也二母是路人以來配世叔父則\n生母名既有母名則當隨世叔而服之故云以名\n服也\n又\n昆弟之子\n傳曰何以期也報之也\n注\n檀弓曰喪服昆弟之子猶子也蓋引而進之\n疏\n釋曰昆弟子疏於親子故次之世叔父為之此兩\n相為服不言報者引同己子與親子同故不言報\n是以檀弓為證言進者進同己子故也\n又\n夫之昆弟之子\n注\n男女皆是\n疏\n釋曰檀弓雲兄弟之子猶子也蓋\n引而進之進同己子故二母為之亦如己子服期\n也雲男女皆是者據女在室與出嫁與二母相為\n服同期與大功故子中兼男女但以義服情輕同\n婦事舅姑故次在下也\n傳曰何以期也報之也\n疏\n釋曰報之者二母與子本是路人為配二父而\n有母名為之服期故二母報子還服期若然上世\n叔之下不言報至此言之者二父本是父之一體\n又引同己子不得言報至此本疏故言報也\n風俗通義\n十反\n巴郡太守太山但望伯門為司徒掾同產子作客\n殺系望自劾去星行電徵數日歸趨詣府露首肉\n袒辭謝太守太尉李固謝與相見頓頭流血自說\n弟薄命早亡以孤為託無義方之教自陷罪惡自\n男穿既與知情幸有微息乞以代之言甚哀切李\n公達於原度即活出之　高唐令樂安周糾孟玉\n為大將軍掾弟子使客殺人捕得太守盛亮陰為\n宿留糾亦自劾去詣府亮與相見不乞請又不辭\n謝亮告賓客周孟玉欲作抗直不恤其親我何能\n枉憲乎遂斃於獄弟婦不哭死子而哭孟玉世人\n誤之猶以為高\n謹按春秋叔牙為慶父殺般閔公大惡之甚而季子\n緣獄有所歸不探其情緩追逸賊親親之道州籲既\n殺其君而虐用其人石碏惡之而厚與焉大義滅親\n君子猶曰純臣之道備矣於恩未也君親無將王誅\n宜耳今二家之子幸非元惡但望誠心內發哀情外\n露義動君子合禮中矣周糾苟執果毅忽如路人昔\n樂羊為魏伐中山歠其子羹文侯壯其功而疑其心\n秦西巴蜀命放獸而孟氏旋進其位麑猶不忍況弟\n子乎孟軻譏無惻隱之心傳曰於厚者薄則無所不\n薄矣\n唐杜氏通典\n甥侄名不可施伯叔從母議\n宋代或問顏延之曰甥侄亦可施於伯叔從母耶顏\n答曰伯叔有父名則兄弟之子不得稱侄從母有母\n名則姊妹之子不可言甥且甥侄唯施之於姑舅耳\n何者侄之言實也甥之言生也女子雖出情不自絕\n故於兄弟之子稱其情實男子居內據自我出故於\n姊妹之子言其出生伯叔本內不得言實從母俱出\n不得言甥然謂吾伯叔者吾謂之兄弟之子謂吾從\n母者吾謂之姊妹之子雷次宗曰夫謂吾姑者吾謂\n之侄此名獨從姑發姑與伯叔於昆弟之子其名宜\n同姑以女子有行事殊伯叔故獨制侄名而字偏從\n女如舅與從母為親不異而言謂吾舅者吾謂之甥\n亦猶自舅而制也名發於舅字亦從男故侄字有女\n明不及伯叔甥字有男見不及從母是以周服篇無\n侄字小功篇無甥名也\n宋朱子近思錄\n人倫\n問第五倫視其子之疾與兄子之疾不同自謂之私\n如何伊川先生曰不待安寢與不安寢只不起與十\n起便是私也父子之愛本是公才著些心做便是私\n也又問視己子與兄子有間否曰聖人立法曰兄弟\n之子猶子也是欲視之猶子也又問天性自有輕重\n疑若有間然曰只為今人以私心看了孔子曰父子\n之道天性也此只就孝上說故言父子天性若君臣\n兄弟賓主朋友之類亦豈不是天性只為今人小看\n卻不推其本所由來故爾己之子與兄之子所爭幾\n何是同出於父者也只為兄弟異形故以兄弟為手\n足人多以異形故親己之子異於兄弟之子甚不是\n也\n又問孔子以公冶長不及南容故以兄之子妻南容\n以己之子妻公冶長何也曰此亦以己之私看聖人\n也凡人避嫌者皆內不足也聖人自至公何更避嫌\n凡嫁女各量其才而求配或兄之子不甚美必擇其\n相稱者為之配己之子美必擇其才美者為之配豈\n更避嫌耶若孔子事或是年不相若或是時有先後\n皆不可知以孔子為避嫌則大不是如避嫌事賢人\n且不為況聖人乎\n袁氏世範\n睦親\n父之兄弟謂之伯父叔父其妻謂之伯母叔母服制\n減於父母一等者蓋謂其撫字教育有父母之道與\n親父母不相遠而兄弟之子謂之猶子亦謂其奉承\n報孝有子之道與親子不相遠故幼而無父母者苟\n有伯","is_preview":true,"preview_page_limit":10}