本文从商代祭天帝的火祭“帝”、“”、“”谈起 ,在考察商、周祭祀承继关系等基础上 ,论证了《周礼·大宗伯》所载“”、“柴”、“燎”都是周人的祀礼 ,认为《周礼·大宗伯》的有关文本不存在任何问题 ,认为周礼柴祀日月星辰是西周“天”的观念产生以后的产物。并对柴祀可能为古东夷的“特产”提出了怀疑 ,否认了《周礼》“柴”与《楚辞》“些”同义 ,否认了《楚辞·招魂》中“些”可能是“柴祀”之“柴”的说法 ,重申了《招魂》“些”只是一个语辞 ,认为在楚俗招魂中 ,“些”声音的运用比它本身的词义重要 On the basis of examining the relationship between the Shang and Zhou sacrificial offering and inheritance, this paper argues that “礼”, “礼” and “ Chai ”and“ Liaoliao ”are the sacrificial ceremonies of the Zhou people. They think there is no problem in the related text of“ Zhou Li and Zong Zong Bo ”. They think that Zhou Li Chai worshiping the sun and the moon is the product of the idea of“ the heaven ”in the Western Zhou dynasty. It also denied that Chai Si may be the “special product” of the ancient Dong Yi. It denied the synonymy of “Chai” and “Chu Ci” in “Zhou Li” and denied the possibility of “some” in “Songs of the South” Is “Chai Si” “Chai” argument, reiterated the “call of souls,” “some” is just a language, that the use of “some” sounds more important than its own meaning