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| 題 名 | 西漢方士群體與《列仙傳》成書考論=The Group of Alchemists in the Western Han Dynasty and the Completion of Biography of the Immortals |
|---|---|
| 作 者 | 鄧國均; | 書刊名 | 臺大中文學報 |
| 卷 期 | 85 2024.06[民113.06] |
| 頁 次 | 頁1-45 |
| 分類號 | 857.2 |
| 關鍵詞 | 列仙傳; 方士; 劉向; 成書; The Biography of Immortals; Alchemist; Liu Xiang; Compilation; |
| 語 文 | 中文(Chinese) |
| DOI | 10.6281/NTUCL.202406_(85).0001 |
| 中文摘要 | 西漢前期,以漢武帝和淮南王劉安為中心,形成了兩大方士群體。西漢方士是神仙故事的主要撰作者和傳播者。《列仙傳》之得名,所載故事的人物類型及全書所反映的學術思想,皆與武帝時代的方士活動存在一定關聯。漢宣帝時「修武帝故事」,多采方士之言,時任「待詔」的劉向見機獻上淮南方士所著《枕中鴻寶苑秘書》,宣帝使其「典尚方鑄作事」,由於「作金」未成而下獄幾死。此後劉向雖轉而研治《穀梁春秋》,但其所著《洪範五行傳論》等書,仍然體現出一定的術數化、方士化思想傾向。漢成帝時復興神仙之事,劉向奉命校理皇家圖書,遂以各地方士所傳神仙故事,以及所見小說家著作和術數、方技類著作為基礎,採取「整齊故事」的方式,編撰成仙道題材的雜傳體小說《列仙傳》,其子劉歆也可能襄助了部分工作。在西漢時代的學術文化語境中,《列仙傳》的題材內容與宮廷所藏「秘書」的文化關聯,劉向因「作金」獲罪而諱言其書,可能是本於《別錄》、《七略》而作的《漢書.藝文志》未著錄《列仙傳》的主要原因。《列仙傳》流傳至兩晉時期,學者又為各傳及全書撰寫了贊語。今存《列仙傳》贊語存在與傳文不太一致的情況,其所引《孝經援神契》等文獻,以及文中「道貫黃庭」等具有文化標識意義的語詞,皆很清楚地顯示其晚出的特徵。結合《隋書.經籍志》等史志目錄所載,以其為晉人郭元祖所撰,應該是大致可信的。 |
| 英文摘要 | In the early Western Han dynasty, two groups of alchemists formed around Emperor Wu of the Han dynasty and King Liu An of Huainan. The alchemists of the Western Han dynasty were the primary authors and disseminators of fairy tales. The name of "Biography of Lie Xian," the types of characters in the stories, and the academic thoughts reflected throughout the book are all related to the activities of alchemists during the era of Emperor Wu. During the reign of Emperor Xuan of the Han dynasty, he "learned the stories of Emperor Wu" and increasingly adopted the ideas of alchemists. Liu took the opportunity to present the "Secretary book of Hongbaoyuan in the pillow," written by Huainan scholars, to Emperor Xuan, who then appointed him "in charge of prescriptions and castings." However, Liu was imprisoned and nearly executed several times due to his failure to "make gold." Afterwards, although Liu turned to study "Guliang chunqiu," his works, such as "Hong Fan Wuxingzhuanlun," still revealed certain ideological tendencies toward alchemy. When Emperor Cheng of the Han dynasty revived interest in the stories of immortals, Liu was ordered to collate the royal books. Drawing on the stories of immortals passed down by local scholars, as well as the works of novelists and alchemy works he had encountered, he used the method of "tidy stories" and compiled them into a book. His son, Liu Xin, may have assisted with part of the work. In the academic and cultural context of the Western Han dynasty, the cultural connection between the subject matter and content of "The biography of immortals" and the "secret books" stored in the palace. Liu was convicted of "golden making" and refused to talk about his book. This may be the main reason why "Hanshu Yiwenzhi," which was composed of "Records" and "Qilue," did not include "Biographies of immortals." As for the extant praises in each biography of "The biography of immortals" and the "general praise" of the whole book, the cited documents such as "Xiaojing Yuanshen qi" and the "Daoguan Huang Ting," along with other culturally significant phrases in the text, clearly indicate that they were written at a later date. Based on historical records such as "Suishu Jingjizhi," it is generally credible that the work was authored by Guo Yuanzu of the Jin dynasty. |
本系統中英文摘要資訊取自各篇刊載內容。