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題 名 | 唐王度《古鏡記》之鑄鏡傳說辨析--兼論古鏡制妖的思考進路=Analysis of Legends Concerning Mirror Molding in the Gujingji by Du Wang of the Tang Dynasty--On the Thinking Patterns of the Ancient Mirror Subduing the Demons |
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作 者 | 黃東陽; | 書刊名 | 中國文學研究 |
卷 期 | 17 民92.06 |
頁 次 | 頁125-144 |
分類號 | 823.3241 |
關鍵詞 | 王度; 古鏡記; 黃帝制器; 唐傳奇; 志怪小說; Du Wang; Gujingji; Haungti's making of vassal; Tang legend; Supernatural fiction; |
語 文 | 中文(Chinese) |
中文摘要 | 本文以探溯《古鏡記》所根據的「黃帝鑄鏡」傳說為旨要,發現其文本並非來自南宋高承《事物紀原》轉引《黃帝內傳》所記「黃帝與王母會於王屋而鑄大鏡十二面」的傳說系統,亦與《玄中記》所載「尹壽作鏡」無關,而是援用「黃帝鑄鏡以配律曆」的故事作為敷衍成文的基礎。在細繹六朝時造曆傳說的流變、並比對唐代所盛行的古鏡傳說後,除明瞭《古鏡記》未受唐代諸多古鏡故事的直接影響外,亦由此更確定《古鏡記》與「黃帝鑄鏡以配律曆」二者間的嫡承關係。其次在探討古鏡形成制及其特質所蘊藏的意涵上,已見王度雖在六朝以降「物老為魅」的思想流行下,以「古鏡」、「妖魅」二者對抗為思想基調,但卻賦予古鏡擁有自主的個性,除有別於唐代以先的照妖思維外,亦與道教以物理觀點建構的鑄鏡理論不同,形成自相衝突而又獨特的思考模式。 |
英文摘要 | This essay targets to examine the legend of Huangti forging the mirror found in Gujingji (Tales of Ancient Mirrors), in order to argue that the text does not come from the legend system of Hunagtineizhuan (Inner Biography of Hungti) where “Huangti (the Emperor) met Huangmu (the Queen) at Wangwu Mountain in order to mold twelve mirrors,” as quoted in Zheng Gao's Xiwujiyuan (The Origin of Things) during the Southern Song Dynasty. Moreover, it is not related to Xuanzhungji, which holds that “Yunshou was said to make a mirror, in any sense; instead, it employs and adapts from the legend of the “Huangti molded mirror in order to match the calendar”, which serves as the foundation for the story. After closes interpretation of the legend and metamorphosis concerning calendar making in the Sixth Dynasty and comparing it with the legend concerning the making of ancient mirrors that was popular in the Tang Dynasty, it is discovered that Gujingji was not influenced by the many legends concerning the ancient mirror that were popular in Tang Dynasty; moreover, its direct connection with the “Huangti molded mirror in order to match the calendar” becomes obvious. Further, regarding the study of the system of gujing (ancient mirror) and its implications, although Du Wang was situated in the Sixth Dynasty, in which they thought “everything antique is demonoic”, it is explainable for him to regard the “ancient mirror” and “demon” countering each other. However, he incarnated the ancient mirror with autonomy. In addition to its differences from the early Tang thinking concerning demons, it is different from the Taoist physical view of mirror making, constituting contradictory and spectacular thinking patterns. |
本系統中英文摘要資訊取自各篇刊載內容。