原文

广州风俗尚礼，南海洗桂奇尝建同母异父昆弟服议，曰：昔公叔木有同母异父之昆弟死，问于子游。子游曰：其大功乎。狄仪有同母异父之昆弟死，问于子夏，子夏曰：我未之前闻也。鲁人则为之齐衰三月。洗子曰：礼为出母嫁母杖期，乃同母异父之服大功，不已重乎。齐衰三月，则已轻矣，亡于礼者之礼，贵中也，小功其庶矣乎。其为嫂服议曰：人情于无服之亲则易犯，故服也者。所以饰哀而持情合危者也。今有闻嫂之丧而不戚然哀者乎，哀之斯服之矣。昔者子思之哭嫂也为位，夫既无服矣，而又为位焉，必其情有所甚不安者矣。故嫂叔不相为服者，礼也。而不得不服者，情也。礼本诸人情而已矣，其为长子为人后议曰，昔公仪仲子之丧，舍其孙而立其子，孔子非之。子思兄死，使其子白为嗣，后世无词焉。故宗子死，以嫡为后，礼也。若以庶继嫡，是谓夺宗，非礼也。礼曰长子不得为人后者，为支子后言之也。子夏曰，为人后者孰后，后大宗也。正嫡，正所以后大宗也。若所后非小宗大宗之嫡，而辄以长子后之，是谓诬礼。新会汤敬升曰：晋张湛曰：后大宗者，所以承正统也，必大宗之主。小宗五世之嫡，死而无后，然后为之置后。支子不得置后，不继祖与祢也。今之非所后而后焉，是曰诬礼。舍天性之爱而父他人，孝子不忍也，是曰抑本。二者皆自悖于先王之教者也。然则支子之无后者，不无厉乎。曰："《礼》曰：殇与无后者，祔食于祖，不斩祭也。如之何为厉也。"罗虞臣曰："《礼》曰：支子不祭殇与无后者，殇与无后者，祭于宗子之家，既曰后大宗，则小宗亦不置后矣，况其非小宗乎。既曰祭宗子之家，则不为之立后矣，故立后出继之礼，古所无也。自此说行，使人子舍其亲而事他人之亲，天理人情必不安。嗟乎，古今之以此陷于不孝不仁者，可胜道哉，汤氏族谱之不与为后者，有以也。"

白话

中文

广州的风俗崇尚礼仪。南海人洗桂奇曾经提出关于为同母异父兄弟服丧的讨论，他说：以前公叔木的同母异父兄弟去世，（公叔木）向子游请教（该如何服丧）。子游说：大概是服“大功”（九个月丧期）吧。狄仪的同母异父兄弟去世，（狄仪）向子夏请教。子夏说：我以前没有听说过这种情况。而鲁国人为这种情况服“齐衰”（次等丧服）三个月。洗桂奇先生评论说：礼制规定为被父亲休弃的母亲或改嫁的母亲服“杖期”（一年丧期），那么为同母异父的兄弟服“大功”（九个月），不是太重了吗？服“齐衰”三个月，又似乎太轻了。对于礼制没有明确规定的情况，处理原则在于求得适中。“小功”（五个月丧期）或许差不多吧？他又讨论为嫂子服丧的问题说：人之常情对于没有规定服丧义务的亲属，往往容易疏忽怠慢，所以设立服丧制度，是为了表达哀痛、节制情感并处理好危急情况。现在难道有听闻嫂子去世而不悲伤哀痛的人吗？既然感到哀痛，就应该为她服丧。以前子思（孔子的孙子）为嫂子哭丧时设立了牌位，既然（按礼制）没有为嫂服丧的规定，但他却设立了牌位，一定是他的内心感情有非常不安的地方。所以，叔嫂之间不互相服丧，这是“礼”的规定；但情不自禁地要服丧，这是“情”的体现。礼制最终是依据人情来制定的。他又讨论关于长子为他人之后嗣的问题说：以前公仪仲子去世，（家族）没有立他的孙子为继承人，而是立了他的儿子，孔子对此表示不赞同。子思的哥哥去世，子思让自己的儿子（子）白继承哥哥的后嗣，后代对此没有异议。所以，宗子（家族嫡长子）去世，由嫡子继承，这是合乎礼制的。如果让庶子继承嫡子的位置，这叫做“夺宗”，是不合礼制的。《礼记》说长子不能为他人之后嗣，这是针对为（旁系）支子立嗣而言的。子夏说：为他人之后嗣，是继承谁呢？是继承大宗（主干宗族）。确立嫡子继承，正是为了继承大宗。如果要继承的不是小宗（旁系宗族）或大宗的嫡系，却随意让长子去继承，这叫做“诬礼”（歪曲礼制）。新会人汤敬升引用晋代张湛的话说：继承大宗，是为了承续正统，必须是大宗的宗主。（只有）小宗延续五代的嫡子去世而没有后代，然后才能为他设立后嗣。支子是不能设立后嗣的，因为（支子）不直接继承祖父和父亲的宗祧。现在为不应当立嗣的人立嗣，就叫做“诬礼”。舍弃天生的（对亲生父母的）爱而去认他人为父，孝子是于心不忍的，这叫做“抑本”（压抑根本）。这两种做法（诬礼、抑本）都违背了古代圣贤君王的教诲。那么，支子没有后代，难道不会变成厉鬼吗？回答说：“《礼记》说：夭折或没有后代的人，牌位附祭于祖庙，祭祀并未断绝。怎么会变成厉鬼呢？”罗虞臣说：“《礼记》说：支子不祭祀夭折和没有后代的人，夭折和没有后代的人，由宗子在家中祭祀。既然说继承的是大宗，那么小宗也不能（随意）设立后嗣了，何况那些并非小宗的人呢？既然说在宗子家中祭祀，那么就不必为他们设立后嗣了。所以，为人立嗣和出继为嗣的礼仪，是古代所没有的。自从这种说法流行开来，使得做儿子的舍弃自己的亲生父母而去侍奉别人的父母，天理和人情都必定感到不安。唉！从古至今因为这种做法而陷入不孝不仁地步的人，哪里数得清呢！汤氏家族的族谱不允许（随意）为人立嗣，是有道理的。”

英文

Guangzhou customs emphasize propriety and rites. Xi Guiqi from Nanhai once initiated a discussion on the mourning attire for half-brothers (same mother, different fathers). He said: In the past, when Gongshu Mu's half-brother passed away, Gongshu Mu consulted Ziyou (a disciple of Confucius) about the proper mourning. Ziyou suggested: "Perhaps the 'Dagong' period (大功, nine months of mourning)?" When Di Yi's half-brother died, Di Yi consulted Zixia (another disciple of Confucius). Zixia replied: "I haven't heard of such a case before." However, the people of the state of Lu observed 'Qicuī' (齐衰, second-degree mourning attire) for three months in such situations. Master Xi commented: "The rites prescribe 'Zhangqi' (杖期, one year of mourning, carrying a staff) for a divorced mother or a remarried mother. Therefore, observing 'Dagong' (nine months) for a half-brother, isn't that too severe? Observing 'Qicuī' for three months seems too light. For situations not explicitly covered by the rites, the principle is moderation. Perhaps 'Xiaogong' (小功, five months of mourning) would be appropriate?" He also discussed mourning for a sister-in-law (brother's wife), saying: "Human nature tends to neglect relatives for whom no mourning is prescribed. Therefore, the mourning system exists to express grief, regulate emotions, and manage critical situations. Nowadays, is there anyone who hears of their sister-in-law's death and doesn't feel sorrow? If one feels sorrow, one should mourn her. In the past, when Zisi (Confucius's grandson) mourned his sister-in-law, he set up a memorial tablet. Since there was no prescribed mourning rite for a sister-in-law, yet he set up a tablet, his emotions must have been deeply unsettled. Thus, the fact that a brother-in-law and sister-in-law do not traditionally mourn each other is a matter of 'Li' (礼, rites); but the inability to refrain from mourning is a matter of 'Qing' (情, emotion). Rites are ultimately based on human emotions." He further discussed the issue of the eldest son becoming an heir for another lineage, saying: "In the past, after the death of Gongyi Zhongzi, his son was established as the heir instead of his grandson, and Confucius disapproved. When Zisi's elder brother died, Zisi designated his own son, (Zi) Bai, to continue his brother's line, and later generations did not object. Therefore, when the Zongzi (宗子, head of the main lineage) dies, it is in accordance with the rites for the legitimate son (嫡子, Dizi) to succeed him. If a son by a concubine (庶子, Shuzi) succeeds the legitimate line, it is called 'Duo Zong' (夺宗, usurping the lineage) and is contrary to the rites. The Book of Rites states that the eldest son cannot become an heir for another; this refers to becoming the heir of a branch lineage (支子, Zhizi). Zixia asked: 'Whom does one succeed when becoming an heir for another?' The answer is: 'One succeeds the main lineage (大宗, Da Zong).' Establishing the legitimate heir is precisely how one succeeds the main lineage. If the lineage to be succeeded is not the legitimate line of a minor lineage (小宗, Xiao Zong) or the main lineage, and the eldest son is arbitrarily made the heir, this is called 'Wu Li' (诬礼, distorting the rites)." Tang Jingsheng from Xinhui cited Zhang Zhan of the Jin Dynasty: "Succeeding the main lineage is to carry on the legitimate line; it must be the head of the main lineage. Only when the legitimate heir of a minor lineage within five generations dies without issue can an heir be established for him. A member of a branch lineage cannot establish an heir [in this way], as they do not directly succeed the primary ancestors (grandfather and father). Nowadays, establishing an heir where one should not is called 'distorting the rites.' Forsaking the natural love for one's own parents to treat others as parents is unbearable for a filial son; this is called 'Yi Ben' (抑本, suppressing the root). Both practices (distorting rites and suppressing the root) contradict the teachings of the ancient sage kings. Then, for a member of a branch lineage who dies without an heir, isn't there a risk of becoming a hungry ghost (厉, Li)?" The reply was: "The Book of Rites says: 'Those who die young (殇, Shang) or without heirs are offered sacrifices jointly with the ancestors in the ancestral temple (祔食于祖, Fu Shi Yu Zu); their line of sacrifice is not cut off (不斩祭, Bu Zhan Ji). How could they become hungry ghosts?'" Luo Yuchen stated: "The Book of Rites says: 'A member of a branch lineage does not offer sacrifices to those who died young or were without heirs; those who died young or were without heirs are sacrificed to at the home of the head of the main lineage (Zongzi).' Since succession pertains to the main lineage, a minor lineage should also not arbitrarily establish an heir, let alone someone not even belonging to a minor lineage. Since sacrifices are offered at the main lineage head's home, there is no need to establish an heir for them. Therefore, the rites of establishing an heir for someone and adopting out a son to be an heir (立后出继, Li Hou Chu Ji) did not exist in antiquity. Since this practice became prevalent, it has caused sons to abandon their own parents to serve others' parents, which surely disturbs natural principles (天理, Tianli) and human emotions (人情, Renqing). Alas! The number of people throughout history who have fallen into unfilial and unkind conduct because of this is countless! There is a reason why the Tang clan's genealogy rules do not permit (arbitrarily) establishing heirs."

文化解读/分析

本条目集中体现了清初广东学者对儒家礼制的深入探讨与地方实践，特别是在宗法制度下的丧服和继承两大核心问题上。

1. 礼与情的张力：洗桂奇对同母异父兄弟、叔嫂间丧服的讨论，揭示了成文礼制（礼）与实际人伦情感（情）之间的潜在矛盾。他主张在礼制未明确规定的灰色地带，应权衡轻重，以“情”为本，寻求“中道”，体现了儒家经世致用的灵活性和人本关怀。这反映了时人试图调和僵化的礼教条文与复杂社会现实及人情世故的努力。
2. 宗法制度的强调与辨析：关于“长子为人后”的讨论，涉及复杂的宗祧继承规则。屈大均引用孔子、子思、子夏等先贤观点及晋代、本地（新会汤敬升、罗虞臣）学者的论述，反复强调“后大宗”、“承正统”的重要性，严辨嫡庶、大小宗之别，反对“夺宗”、“诬礼”和“抑本”的行为。这凸显了宗法制度在传统社会（尤其是重视宗族观念的岭南地区）中的核心地位，它不仅是财产和身份继承的法则，更是维系家族结构、社会秩序和伦理观念的基石。
3. 对“无后”问题的关切与礼制解释：讨论延伸至支子无后是否会沦为“厉鬼”的民间信仰层面，并以《礼记》“祔食于祖，不斩祭”的规定来消解这种忧虑，强调宗子有责任祭祀无后者，无需强行立嗣。这反映了礼制不仅规范生者行为，也试图安顿亡者灵魂，回应民间对祭祀延续的普遍关切。
4. 地方学者的礼学贡献：条目记录了南海洗桂奇、新会汤敬升、罗虞臣等广东本地学者的观点，显示了清初岭南地区在礼学研究上的活跃和贡献。他们结合经典与地方实际（如汤氏族谱的规定），参与到全国性的礼学讨论中，体现了地方知识分子对儒家文化传统的继承、反思与在地化实践。

总而言之，该条目通过对具体礼仪问题的辨析，展现了清代广东社会在儒家礼法框架下处理复杂人伦关系、维护宗族秩序的智慧与挑战，以及礼本身在理论与实践、规定与情感之间的动态平衡。

关键词

礼仪, 丧服, 服议, 宗法, 继承, 立后, 嫡庶, 大宗, 小宗, 支子, 屈大均, 广东新语, 洗桂奇, 汤敬升, 罗虞臣, 礼, 情, 儒家, 清代, 广东, 民俗