赋体文学中的特殊书写——清前赋作中的天山意象刍议
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摘要
作为坐落于远离主要文化场域与核心政治环境之外的西域自然物象,天山无疑具有重要的文化象征意义;在清前不同时期内所产生的赋作中,天山亦作为文学意象而屡被提及。不同于因与神话之间存在天然联系而具有超逸脱俗、幻奇神圣等特性表征的昆仑山,出现于赋作之中的天山意象内容上多叙历史现实、风格上偏于苍凉豪壮,展现出了独特的文学面貌。应该说,这种现象的出现主要源自以昆仑山、天山为本原的神话思维所具有的不同发展过程,同时又受到游仙类文学的现实化、理性化进程的影响。
As a natural object located in the western region which is far away from the main cultural field and core political environment of the Chinese empire,Tianshan undoubtedly has important cultural symbolism;Tianshan is also mentioned many times as a literary image in the work produced in different periods of Qing dynasty.Different from the Kunlun mountains which have a natural connection with myth and divine features such as magic and fantasy.Most content appeared in the poetry of Tianshan image shows the Syria's historical reality.The style is more desolate so to demonstrate the unique literary landscape.It should be said that the emergence of this phenomenon is mainly originated from the different primitive thinking development process of the myth of the Kunlun mountains and Tianshan mountains,at the same time,influenced by fairy class of realistic literature and the rationalization process.
As a natural object located in the western region which is far away from the main cultural field and core political environment of the Chinese empire,Tianshan undoubtedly has important cultural symbolism;Tianshan is also mentioned many times as a literary image in the work produced in different periods of Qing dynasty.Different from the Kunlun mountains which have a natural connection with myth and divine features such as magic and fantasy.Most content appeared in the poetry of Tianshan image shows the Syria's historical reality.The style is more desolate so to demonstrate the unique literary landscape.It should be said that the emergence of this phenomenon is mainly originated from the different primitive thinking development process of the myth of the Kunlun mountains and Tianshan mountains,at the same time,influenced by fairy class of realistic literature and the rationalization process.
引文
[1](后晋)刘昫,等撰.旧唐书[M].中华书局,1975.
[2](清)陈元龙.历代赋汇[M].凤凰出版社,2004.
[3]陈连山.走出西方神话的阴影——论中国神话学界使用西方现代神话概念的成就与局限[J].长江大学学报,2006(6).
(1)需要指出的是,古籍中所列天山并不一定指代今之天山,其方位所在现今并无定论,有祁连山、阴山、燕然山等诸多说法,但天山远离政治文化中心且位于西域当无异议。
(2)《征天山赋》中曹魏“东征”何处,论者说法不一。清人陈景云以为此赋记张辽征安徽六安叛军事,费振刚《全汉赋校注》则认为此赋指曹操征辽西袁尚袁熙事,而龚克昌《全三国赋评注》则判定此赋言曹操征孙权事。何者为确,亟待考察。
(3)桑悦《北都赋》:“昆明吐金之鸟,三佛吞火之鸡。天山识乐之帝江,哈烈弄球之狻猊。”参见(清)陈元龙编:《历代赋汇》[M].凤凰出版社,2004,第668页。《山海经·西次三经》:“天山……有神焉,其状如黄囊,赤如丹火,六足四翼,浑敦无面日,是识歌舞,实为帝江也。”
(4)天山在史书中首见于《史记·匈奴列传》:“汉使贰师将军广利以三万骑出酒泉,击右贤王于天山。”所言即为战事。以天山标识边防征伐的类似记载尚见于《汉书·武帝纪》《后汉书·窦固传》《通典·边防典》等史籍中。
[2](清)陈元龙.历代赋汇[M].凤凰出版社,2004.
[3]陈连山.走出西方神话的阴影——论中国神话学界使用西方现代神话概念的成就与局限[J].长江大学学报,2006(6).
(1)需要指出的是,古籍中所列天山并不一定指代今之天山,其方位所在现今并无定论,有祁连山、阴山、燕然山等诸多说法,但天山远离政治文化中心且位于西域当无异议。
(2)《征天山赋》中曹魏“东征”何处,论者说法不一。清人陈景云以为此赋记张辽征安徽六安叛军事,费振刚《全汉赋校注》则认为此赋指曹操征辽西袁尚袁熙事,而龚克昌《全三国赋评注》则判定此赋言曹操征孙权事。何者为确,亟待考察。
(3)桑悦《北都赋》:“昆明吐金之鸟,三佛吞火之鸡。天山识乐之帝江,哈烈弄球之狻猊。”参见(清)陈元龙编:《历代赋汇》[M].凤凰出版社,2004,第668页。《山海经·西次三经》:“天山……有神焉,其状如黄囊,赤如丹火,六足四翼,浑敦无面日,是识歌舞,实为帝江也。”
(4)天山在史书中首见于《史记·匈奴列传》:“汉使贰师将军广利以三万骑出酒泉,击右贤王于天山。”所言即为战事。以天山标识边防征伐的类似记载尚见于《汉书·武帝纪》《后汉书·窦固传》《通典·边防典》等史籍中。