頁籤選單縮合
題 名 | 嚴羽自號「滄浪逋客」考辨=An Examination of Yen Yu's Giving Himself the Sobriquet 'Ts'ang-Lang Pu-K'o' |
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作 者 | 陳偉強; | 書刊名 | 清華學報 |
卷 期 | 27:2 1997.06[民86.06] |
頁 次 | 頁217-238 |
分類號 | 821.251 |
關鍵詞 | 逋客; 漂零旅人; Fleeing traveler; Vagrant sojourner; |
語 文 | 中文(Chinese) |
中文摘要 | 本文對嚴羽因家於滄浪水上游而取號為「滄浪逋客」這一傳統而又廣為學者所接受的說法 提出質疑。通過對各種有關文獻記載的考究,得出一個否定的結論。從而對嚴羽自號一事 作出一些新的詮釋。 文章分為三個部分。第一部分考證清朱霞〈嚴羽傳〉以及一些方志有關嚴羽自號的記 載的不足為信。在唯一可以信賴的材料--嚴羽及其同時人的詩作以及黃公紹寫於嚴羽卒後 不久的〈滄浪吟卷序〉--卻隻字不提嚴羽故里有「滄浪水」。由此得知嚴羽自號並非「滄 浪水」的啟示使然。 第二部分是對嚴羽的名、字、和號的內在關聯以及它們跟道家隱退思想關係進行考索 。其名、字、號俱見於道教及道家典籍。其次,嚴羽少時的隱居生活、其詩中所描述的山 居生活及交遊均佐證了其人性向及思想跟取號「滄浪邁客」的聯繫。 第三部分是嚴羽自號的第二和第三種解說。首先,嚴羽自號的因由可能來自〈楚辭〉 〈漁父〉章所載的「滄浪之水」。然而在考究其「逋逃」路線所得的結論是:歷史文獻及 嚴羽本人的作品均未提供此項「實證」。第三種詮釋涉及對嚴羽思想的討論。其取號「滄 浪適客」既然不是實指,必取自〈漁父〉章所蘊含的豐富而又矛盾的兩種思想因素--屈原 式的愛國熱忱以及漁父式的潔身自愛,不與俗同。嚴羽的詩作裡有不少地方印證了這種思 想,而「逋逃」到塵俗之外正是嚴羽在濁水滔滔的宋末的處世原則。 |
英文摘要 | This study advances a different view on the commonly accepted account of Yen Yti's adoption of his sobriquet Ts'ang-lang pu-k'o (lit. Fleeing Traveler of the Ts'ang-lang River), which holds that Yen Yti once dwelt at the river of the Ts'ang-lang and dubbed himself accordingly. A careful examination of the related sources enables us to disprove this traditional account. The present study will then go on to suggest a new interpretation of Yen's sobriquet. This paper consists of three parts. Part one is an examination of the sources, including the most influential biography, Chu Hsia's (ca. 1670) " Yen Yti chuan," and some other related records in various gazetteers. These sources suggest as an explanation for Yen's sobriquet that the Ts'ang-lang river located by Yen's dwelling inspired him to call himself "Ts'ang-lang pu- k'o." However, the only dependable biographical sources, the works of Yen and his contemporaries, along with Huang Kung-shao's preface to Yen's collected works " Tsang-lang yin-chaan hstl," written shortly after Yen's death, include no record of any Ts'ang-lang river in Yen's hometown Shao-wu, in Fu-chien Province. In part two, I provide the first of my three interpretations of the subject matter. First, I shall look at the intrinsic connections among his given name (ming), two by-names (tzu), and sobriquet (hao), and their relation to Taoist thought, particularly concepts of the reclusive life. Second, I will discuss Yen's early life in seclusion, and his association with friends of Taoist inclinations as contributing factors to his adoption of his sobriquet, which expresses an ideal of flight from secular troubles. In part three I present further interpretations of the significance of Yen's choice of sobriquet. His inspiration for dubbing himself "Ts'ang-lang pu-k'o" derived most likely from the "Yu-fu" [Fisherman] chapter of the Ch'u- tz'u anthology, in which a "Ts'ang-lang" river serves as a symbol of worldly society. However, on tracing the itinerary of Yen's travels, I find no mention of the real Ts'ang-lang river recorded in the "Yu-fu." A discussion of Yen's thought suggests that his sobriquet was more likely derived from the dis- course of the "Yu-fu," which presents two seemingly antithetical ideals: the spirit of patriotic sacrifice, represented by Ch'u Yuan, and self- cultivation through withdrawal from the mundane realm, represented by the fisherman. In Yen's own poetry, we find evidence of these contradictory impulses. Considering Yen's life in the context of the late Sung dynasty, we find that such attitudes were prevalent among intellectuals of the era. |
本系統中英文摘要資訊取自各篇刊載內容。