勇士申博图像考
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摘要
在河南地区出土过几件带有铭文的力士画像砖,年代为西汉晚期至东汉初期。铭文被释读为"电转"、"夏育"和"成荆"。这几件画像砖上的人物形象有一定的共性,皆为孔武有力之士,与古代盛行的任侠之风有关。从汉代的画像石、画像砖及壁画来看,勇士在图像上基本表现为目隆准、髭须茂盛的形象,可以确定"夏育、成荆"的释读基本可靠。从文字的字形看,"电转"应释读为"申博"。申博的画像可能会被汉人当成门神之类的辟邪图像,用于墓室。由于造墓工匠文化水平较低,他们经常通过模仿现成图像或画稿来制作画像,这会造成铭文错误及图像细节与文献记载不甚吻合的情况。
In some areas of Henan Province, such as Zhoukou, Fugou and Xingyang, some impressed bricks with warrior figures and inscriptions have been unearthed, the dates of which are around the late Western Han to the early Eastern Han Dynasties.The inscriptions were interpreted as dianzhuan 电转, Xia Yu 夏育 and Cheng Jing 成荆.The human figures on these impressed bricks have some common features, which were all sinewy warriors and might be related to the chivalry spirit popular at that time.In the stone reliefs, impressed bricks and murals of the Han Dynasty, the strong warriors were usually shown as the figures with wide-opened eyes, high nose and erecting dense beards; therefore, the interpretations of Cheng Jing 成荆 and Xia Yu 夏育, which are the names of ancient famous strong men, are reliable.From the shape and composition of the characters, the dianzhuan 电转 should have been interpreted as Shen Bo 申博.The figure of Shen Bo,who was also an ancient famous strong man, might be used by the people of the Han Dynasty as the doorguarding god or other evil-exorcising deities in the tomb chambers.Because the literacy of the craftsmen building the tombs was poor, they usually directly copied or imitated the given figures or sketches into their work, which might make errors in the inscriptions and details of the figures, so that they could not properly match that in the historic literature.
In some areas of Henan Province, such as Zhoukou, Fugou and Xingyang, some impressed bricks with warrior figures and inscriptions have been unearthed, the dates of which are around the late Western Han to the early Eastern Han Dynasties.The inscriptions were interpreted as dianzhuan 电转, Xia Yu 夏育 and Cheng Jing 成荆.The human figures on these impressed bricks have some common features, which were all sinewy warriors and might be related to the chivalry spirit popular at that time.In the stone reliefs, impressed bricks and murals of the Han Dynasty, the strong warriors were usually shown as the figures with wide-opened eyes, high nose and erecting dense beards; therefore, the interpretations of Cheng Jing 成荆 and Xia Yu 夏育, which are the names of ancient famous strong men, are reliable.From the shape and composition of the characters, the dianzhuan 电转 should have been interpreted as Shen Bo 申博.The figure of Shen Bo,who was also an ancient famous strong man, might be used by the people of the Han Dynasty as the doorguarding god or other evil-exorcising deities in the tomb chambers.Because the literacy of the craftsmen building the tombs was poor, they usually directly copied or imitated the given figures or sketches into their work, which might make errors in the inscriptions and details of the figures, so that they could not properly match that in the historic literature.
引文
[1]郭大刀《阅汉堂藏两汉画像砖》,第123页,新华出版社,2009年。
[2]同[1],第25页。
[3]刘飞滨《论司马迁的游侠观》,《四川师范大学学报(社会科学版)》,2008年第6期。
[4](清)王先慎撰、钟哲点校《韩非子集解》,第202页,中华书局,1998年。“贲育”几乎成了指力士或勇士一个专有词汇,如《后汉书·冯衍传》所载的“勇冠乎贲、育,名高乎太山”句;唐代元稹《批刘悟谢上表》有“况以克融、廷凑之狂脆小贱,比朱滔、田悦之炽大结连,是犹以孩婴而校贲育也”句;宋苏轼《留侯论》中亦有”虽有贲、育,无所复施"的说法;(清)黄遵宪《赤穗四十七义士歌》有云:“况复五百年来,武门尚武,国多贲育俦”等。
[5]何宁《淮南子集释》,第821~822页,中华书局,1998年。
[6]《史记·范雎蔡泽列传》,第2407~2408页,中华书局,1982年。
[7]《汉书·司马相如传》,第2589~2590页,中华书局,1962年。
[8]何建章《战国策注释·韩策二》,第1036页,中华书局,1990年。
[9]《汉书·景十三王传》,第2428页,中华书局,1962年。
[10]王明《抱朴子内篇校释》,第225、232页,中华书局,1985年。
[11]《后汉书·虞傅盖臧列传》,第1880页,中华书局,1965年。
[12]《后汉书·孝灵帝纪》,第336页,中华书局,1965年。
[13]《后汉书·皇甫张段列传》,第2150页,中华书局,1965年。
[14]《后汉书·孝灵帝纪》,第339页,中华书局,1965年。
[15]出自“申通之印”。除此之外,汉代还有许多印文中的申字亦作此写法,如“申世之印”、“申就之印”等。详见(清)赵之谦辑《叔考藏秦汉印存》卷二,第4a页。
[16]出自陈佩芬《上海博物馆藏青铜镜》,图版31之“尚方镜三”,上海书画出版社,1987年。
[17](汉)许慎撰、(清)段玉裁注《说文解字·虫部》“虹”字条,第13a(673b)页,浙江古籍出版社,1998年。
[18]《后汉书·章帝八王传》,第1806页,中华书局,1965年。
[19]《史记·范雎蔡泽列传》,第2422~2424页,中华书局,1982年。
[20](梁)萧统编、(唐)李善注《文选》,第788页,上海古籍出版社,1986。
[21](清)阮元校刻《十三经注疏·春秋左传正义》卷六,第6.49a(1751a-c)页,中华书局,1980年。
[22]同[21],第7.57a(1759b)页。
[23]同[21],第9.69a(1771b)页。
[24]“二申,一鲁桓公时、一鲁昭公时,疑一人。”(梁)萧绎《古今同姓名录》,《景印文渊阁四库全书》第877册,第2a(887-3a)页,(台北)商务印书馆,1983年。
[25](梁)萧统编、(唐)李善注《文选》,第788页,上海古籍出版社,1986年。
[2]同[1],第25页。
[3]刘飞滨《论司马迁的游侠观》,《四川师范大学学报(社会科学版)》,2008年第6期。
[4](清)王先慎撰、钟哲点校《韩非子集解》,第202页,中华书局,1998年。“贲育”几乎成了指力士或勇士一个专有词汇,如《后汉书·冯衍传》所载的“勇冠乎贲、育,名高乎太山”句;唐代元稹《批刘悟谢上表》有“况以克融、廷凑之狂脆小贱,比朱滔、田悦之炽大结连,是犹以孩婴而校贲育也”句;宋苏轼《留侯论》中亦有”虽有贲、育,无所复施"的说法;(清)黄遵宪《赤穗四十七义士歌》有云:“况复五百年来,武门尚武,国多贲育俦”等。
[5]何宁《淮南子集释》,第821~822页,中华书局,1998年。
[6]《史记·范雎蔡泽列传》,第2407~2408页,中华书局,1982年。
[7]《汉书·司马相如传》,第2589~2590页,中华书局,1962年。
[8]何建章《战国策注释·韩策二》,第1036页,中华书局,1990年。
[9]《汉书·景十三王传》,第2428页,中华书局,1962年。
[10]王明《抱朴子内篇校释》,第225、232页,中华书局,1985年。
[11]《后汉书·虞傅盖臧列传》,第1880页,中华书局,1965年。
[12]《后汉书·孝灵帝纪》,第336页,中华书局,1965年。
[13]《后汉书·皇甫张段列传》,第2150页,中华书局,1965年。
[14]《后汉书·孝灵帝纪》,第339页,中华书局,1965年。
[15]出自“申通之印”。除此之外,汉代还有许多印文中的申字亦作此写法,如“申世之印”、“申就之印”等。详见(清)赵之谦辑《叔考藏秦汉印存》卷二,第4a页。
[16]出自陈佩芬《上海博物馆藏青铜镜》,图版31之“尚方镜三”,上海书画出版社,1987年。
[17](汉)许慎撰、(清)段玉裁注《说文解字·虫部》“虹”字条,第13a(673b)页,浙江古籍出版社,1998年。
[18]《后汉书·章帝八王传》,第1806页,中华书局,1965年。
[19]《史记·范雎蔡泽列传》,第2422~2424页,中华书局,1982年。
[20](梁)萧统编、(唐)李善注《文选》,第788页,上海古籍出版社,1986。
[21](清)阮元校刻《十三经注疏·春秋左传正义》卷六,第6.49a(1751a-c)页,中华书局,1980年。
[22]同[21],第7.57a(1759b)页。
[23]同[21],第9.69a(1771b)页。
[24]“二申,一鲁桓公时、一鲁昭公时,疑一人。”(梁)萧绎《古今同姓名录》,《景印文渊阁四库全书》第877册,第2a(887-3a)页,(台北)商务印书馆,1983年。
[25](梁)萧统编、(唐)李善注《文选》,第788页,上海古籍出版社,1986年。