《儀禮》成書於戰國，但其中所紀錄的儀節有部份可以上推至春秋或西周時期。若與出土銅器銘文相對照，〈覲禮〉有與西周相似的儀節，但又較西周銘文所載更為精細複雜。過去學者進行研究《儀禮》和西周金文時並未考慮兩者的時代先後，因此無法突顯〈覲禮〉與西周儀節的關係。本文即由此入手，首先觀察西周金文中所建立的儀節基本程序，再以此基本程序與〈覲禮〉中的儀節加以比較，發現〈覲禮〉中諸侯覲見周王的儀節與西周金文中的基本儀節有形式上的相似，可能保留了西周時期的儀式內容；但〈覲禮〉記載諸侯向周王請見、獻禮、請罪的儀節則為西周金文中所無。其次，根據儀節的相似性，本文比較〈覲禮〉「王賜侯氏車服」一節與西周金文中的冊命儀節，發現〈覲禮〉將西周時周王親自參與冊命活動改為由諸公、太史冊命諸侯，疏遠了周王與諸侯之間的距離。整體儀節與冊命兩組儀節內容的歧異顯示出〈覲禮〉作者有壓抑諸侯地位、抬升周王的權威的企圖；亦與東周時周王權威低落、部份學士追求西周舊制的社會現況相呼應，可視為〈覲禮〉作者對戰國時期傳統封建體制破壞、列國違背地位爭相稱王亂象的回應

Yili was believed being codified in the Warring States period, but some rituals recorded in the book could be traced back to Spring and Autumn or Western Zhou. Compared to bronze inscriptions, Jinli has similar but more complicated rituals with Western Zhou. Scholars used to compare Yili and Wextern Zhou bronze inscriptions directly and seldom consider the time sequence of the two, thus their study could not show the relationship between Yili and rituals in Western Zhou. This paper intends to study Jinli from the perspective of time. By observing the basic ritual process reconstructed from bronze inscriptions and comparing the basic process with rituals in Jinli, I discovered that rituals in Jinli were similar with Western Zhou in forms, which could be rituals preserved from Western Zhou. However, some rituals in Jinli did not appear in Western Zhou or was modified from the Western Zhou forms. The difference indicated that the author of Jinli intended to estrange the king and marquises, lowering the status of marquises and raising the authority of king. This intention also showed that some Eastern Zhou scholars believed that the reconstruction of the Western Zhou rituals was the solution of the social disorder and the destruction of old system