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行人與賦

大道家園 2023-07-20 03:09:30

劉師(shi)(shi)培(pei)在《論(lun)文(wen)雜記》中說:“詩(shi)(shi)賦(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)學(xue),亦出行(xing)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)官(guan)。蓋賦(fu)(fu)(fu)列六藝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)一(yi),乃古(gu)詩(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)流。古(gu)代之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)詩(shi)(shi),雖(sui)不別標賦(fu)(fu)(fu)體,然(ran)凡作(zuo)詩(shi)(shi)者(zhe),皆謂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)賦(fu)(fu)(fu)詩(shi)(shi),誦詩(shi)(shi)者(zhe)亦謂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)賦(fu)(fu)(fu)詩(shi)(shi)。”其說雖(sui)稱春(chun)秋時行(xing)人(ren)交接鄰國(guo)“賦(fu)(fu)(fu)詩(shi)(shi)言志(zhi)”,非述(shu)(shu)賦(fu)(fu)(fu)體,然(ran)謂“六藝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)一(yi)”“古(gu)詩(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)流”,又與(yu)(yu)(yu)(yu)賦(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)淵源(yuan)有關聯。故而(er)從溯(su)源(yuan)意(yi)義上(shang)講,湯炳(bing)正、趙逵(kui)夫(fu)兩位先(xian)生曾分別撰寫《“左徒(tu)”與(yu)(yu)(yu)(yu)“登徒(tu)”》《左徒(tu)·征(zheng)尹·行(xing)人(ren)·辭賦(fu)(fu)(fu)》文(wen)章,以考述(shu)(shu)戰國(guo)楚臣屈原作(zuo)為(wei)行(xing)人(ren)好為(wei)賦(fu)(fu)(fu)的原由,這也印證了前人(ren)“行(xing)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術,流為(wei)縱橫家”(劉師(shi)(shi)培(pei))、“縱橫者(zhe),賦(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)本”(章太(tai)炎)的說法。緣此(ci),我(wo)曾寫《從“行(xing)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)官(guan)”看賦(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)源(yuan)起暨外交文(wen)化內涵》(《南(nan)京師(shi)(shi)范(fan)大學(xue)文(wen)學(xue)院學(xue)報》2003年(nian)第(di)4期)一(yi)文(wen),于學(xue)理探討(tao)賦(fu)(fu)(fu)的起源(yuan),對行(xing)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)賦(fu)(fu)(fu)的寫作(zuo)特征(zheng)與(yu)(yu)(yu)(yu)鑒賞(shang)趣(qu)味,卻(que)罕言及。其實,歷(li)史上(shang)行(xing)人(ren)寫賦(fu)(fu)(fu)為(wei)一(yi)普遍現象,這既與(yu)(yu)(yu)(yu)賦(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)源(yuan)起相關,更(geng)能彰顯賦(fu)(fu)(fu)體的風采與(yu)(yu)(yu)(yu)意(yi)義,而(er)行(xing)人(ren)賦(fu)(fu)(fu)創作(zuo)本身又曾為(wei)賦(fu)(fu)(fu)壇呈示一(yi)道亮麗(li)的景(jing)觀。

考查(cha)行(xing)人(ren)(ren)(ren)與賦(fu)(fu)(fu)(fu),大體可分(fen)為春(chun)秋時邦國間行(xing)人(ren)(ren)(ren)“賦(fu)(fu)(fu)(fu)詩言志”與后世“行(xing)人(ren)(ren)(ren)寫賦(fu)(fu)(fu)(fu)”兩類,而(er)行(xing)人(ren)(ren)(ren)寫賦(fu)(fu)(fu)(fu)又(you)因國家版(ban)圖與意識的(de)(de)變化(hua),又(you)分(fen)為分(fen)裂(lie)期的(de)(de)外交(jiao)用(yong)(yong)賦(fu)(fu)(fu)(fu)與統(tong)一期的(de)(de)外交(jiao)用(yong)(yong)賦(fu)(fu)(fu)(fu),前者最典型的(de)(de)是(shi)南(nan)(nan)北(bei)朝(chao)時期國別間行(xing)人(ren)(ren)(ren)作(zuo)(zuo)賦(fu)(fu)(fu)(fu),后者如(ru)明朝(chao)時董(dong)越出(chu)使(shi)(shi)(shi)朝(chao)鮮而(er)撰《朝(chao)鮮賦(fu)(fu)(fu)(fu)》、湛若(ruo)水(shui)出(chu)使(shi)(shi)(shi)安(an)南(nan)(nan)而(er)撰《交(jiao)南(nan)(nan)賦(fu)(fu)(fu)(fu)》。盡管(guan)溯賦(fu)(fu)(fu)(fu)史源頭,或稱述屈原(yuan)曾(ceng)為行(xing)人(ren)(ren)(ren)之職而(er)尚辭令始作(zuo)(zuo)賦(fu)(fu)(fu)(fu),然屈賦(fu)(fu)(fu)(fu)之作(zuo)(zuo)本身與“行(xing)人(ren)(ren)(ren)”之“行(xing)”沒什么(me)關系(xi),所(suo)以以外交(jiao)使(shi)(shi)(shi)臣之“行(xing)”而(er)為賦(fu)(fu)(fu)(fu),當始于(yu)南(nan)(nan)北(bei)朝(chao)。如(ru)歷史上極重“賦(fu)(fu)(fu)(fu)才”的(de)(de)魏(wei)收出(chu)使(shi)(shi)(shi)途(tu)中所(suo)作(zuo)(zuo)《聘游賦(fu)(fu)(fu)(fu)》,堪稱一篇行(xing)人(ren)(ren)(ren)賦(fu)(fu)(fu)(fu)。

據史載,魏收(shou)與(yu)溫(wen)子升、邢劭并稱(cheng)“北(bei)地三才子”,他(ta)(ta)曾語人“會須能作(zuo)(zuo)賦(fu)(fu),始成大才士(shi)。唯以(yi)章表(biao)碑志自許,此外(wai)更同兒戲”,可見其對(dui)寫賦(fu)(fu)的自詡程度。而在他(ta)(ta)的賦(fu)(fu)作(zuo)(zuo)中,除有《南狩賦(fu)(fu)》《皇居新殿臺(tai)賦(fu)(fu)》及(ji)《懷離(li)賦(fu)(fu)》等寄(ji)托美(mei)刺(ci)諷誦抒懷之意(yi),享名甚著者(zhe)就是他(ta)(ta)由此魏出使南朝梁國(guo)途(tu)中所寫的《聘(pin)游賦(fu)(fu)》。《北(bei)史·魏收(shou)傳》記述其事:“收(shou)兼通直散騎常侍,副王昕聘(pin)梁。昕風流文(wen)辯(bian),收(shou)辭藻富逸,梁主及(ji)其群(qun)臣咸加敬異。……在途(tu)作(zuo)(zuo)《聘(pin)游賦(fu)(fu)》,辭甚美(mei)盛(sheng)(sheng)。”該賦(fu)(fu)以(yi)一“聘(pin)”字而與(yu)其他(ta)(ta)“游觀”類(lei)賦(fu)(fu)區分,標明為行人交聘(pin)之作(zuo)(zuo)。遺(yi)憾的是這篇賦(fu)(fu)作(zuo)(zuo)亡(wang)佚,僅有史臣所言“辭甚美(mei)盛(sheng)(sheng)”四字可供(gong)意(yi)會。因此,在賦(fu)(fu)史堪(kan)稱(cheng)典型的行人賦(fu)(fu)作(zuo)(zuo),當數明朝董越的《朝鮮賦(fu)(fu)》與(yu)湛(zhan)若水的《交南賦(fu)(fu)》。

明(ming)朝(chao)(chao)交(jiao)聘,使臣對(dui)賦(fu)(fu)(fu)(fu)的(de)(de)重(zhong)視是互為的(de)(de)。如《明(ming)史(shi)·文(wen)(wen)苑傳(chuan)》記述(shu)當朝(chao)(chao)的(de)(de)“江南才子(zi)”桑悅“在京師,見(jian)高麗使臣市本朝(chao)(chao)《兩(liang)都賦(fu)(fu)(fu)(fu)》,無(wu)有(you)(you),以(yi)為恥,遂賦(fu)(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)”。如果說漢代文(wen)(wen)士的(de)(de)“兩(liang)都”賦(fu)(fu)(fu)(fu)作寫的(de)(de)是西(xi)安與(yu)(yu)(yu)洛陽,雖中(zhong)有(you)(you)朝(chao)(chao)貢禮儀,然(ran)與(yu)(yu)(yu)行人(ren)(ren)無(wu)直(zhi)接關聯,那么桑悅此賦(fu)(fu)(fu)(fu)則描(miao)繪當朝(chao)(chao)“兩(liang)都”(北(bei)京與(yu)(yu)(yu)南京),且寫作動因在外(wai)(wai)國(guo)使臣“市賦(fu)(fu)(fu)(fu)”,顯(xian)然(ran)與(yu)(yu)(yu)行人(ren)(ren)關系密切。如桑賦(fu)(fu)(fu)(fu)述(shu)“北(bei)都”,開篇謂“聞北(bei)之(zhi)(zhi)(zhi)(zhi)為都,宿屬于(yu)(yu)箕(ji),地(di)(di)名幽州,神堯之(zhi)(zhi)(zhi)(zhi)圣域,召公之(zhi)(zhi)(zhi)(zhi)賢丘”(《北(bei)都賦(fu)(fu)(fu)(fu)》),以(yi)張其地(di)(di)勢(shi),以(yi)明(ming)其圣統;述(shu)“南都”有(you)(you)謂“細論(lun)藩(fan)屏(ping),則天設雄塹,表以(yi)鐘山(shan),裼以(yi)長江。……挾以(yi)石(shi)頭,秦望之(zhi)(zhi)(zhi)(zhi)蔓(man)麗;帶(dai)以(yi)后湖,元武(wu)之(zhi)(zhi)(zhi)(zhi)汪洋”(《南都賦(fu)(fu)(fu)(fu)》),又以(yi)虎(hu)踞龍盤(pan)之(zhi)(zhi)(zhi)(zhi)勢(shi)張揚金陵氣象,眩(xuan)于(yu)(yu)使臣,彰顯(xian)國(guo)威(wei)。與(yu)(yu)(yu)之(zhi)(zhi)(zhi)(zhi)不同(tong),董越于(yu)(yu)明(ming)孝宗弘(hong)治(zhi)元年“以(yi)右春坊右庶子(zi)兼(jian)(jian)翰林院侍(shi)講,同(tong)刑給事中(zhong)王敞使朝(chao)(chao)鮮(xian),因述(shu)所(suo)見(jian)聞以(yi)作此賦(fu)(fu)(fu)(fu)”(《四庫全書總目》),故其《朝(chao)(chao)鮮(xian)賦(fu)(fu)(fu)(fu)》乃出使期間所(suo)作,既屬史(shi)臣之(zhi)(zhi)(zhi)(zhi)記錄,又屬文(wen)(wen)士之(zhi)(zhi)(zhi)(zhi)宣揚。對(dui)此創制,董越于(yu)(yu)賦(fu)(fu)(fu)(fu)《序》中(zhong)自述(shu):“予使朝(chao)(chao)鮮(xian),經行其地(di)(di)者(zhe)浹月有(you)(you)奇(qi),凡(fan)山(shan)川、風俗、人(ren)(ren)情(qing)(qing)、物態,日有(you)(you)得于(yu)(yu)周覽(lan)咨詢者(zhe),遇夜輒(zhe)以(yi)片(pian)楮記之(zhi)(zhi)(zhi)(zhi),納諸巾笥……意(yi)蓋(gai)主(zhu)于(yu)(yu)直(zhi)言敷事,誠不自覺其辭之(zhi)(zhi)(zhi)(zhi)繁且蕪也。”如此長篇巨(ju)制,搜(sou)材(cai)必豐(feng),曹虹先生有(you)(you)專論(lun)考(kao)述(shu)該(gai)賦(fu)(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)正文(wen)(wen)及自注資料來(lai)源,分“有(you)(you)參考(kao)圖書資料者(zhe)”“有(you)(you)直(zhi)書親見(jian)目睹(du)者(zhe)”“有(you)(you)詢問當地(di)(di)知情(qing)(qing)者(zhe)”,并謂朝(chao)(chao)鮮(xian)李荇等增(zeng)修《新(xin)增(zeng)東國(guo)輿地(di)(di)勝覽(lan)》在“國(guo)都”條(tiao)下全錄董賦(fu)(fu)(fu)(fu)(《董越〈朝(chao)(chao)鮮(xian)賦(fu)(fu)(fu)(fu)〉的(de)(de)創作成就——兼(jian)(jian)談古代外(wai)(wai)交(jiao)與(yu)(yu)(yu)辭賦(fu)(fu)(fu)(fu)的(de)(de)關系》,《中(zhong)國(guo)辭賦(fu)(fu)(fu)(fu)源流(liu)綜論(lun)》,中(zhong)華(hua)書局(ju)2005年版),其價(jia)值可見(jian)。

行人(ren)(ren)賦(fu)(fu)(fu)作(zuo),以(yi)(yi)紀實為(wei)(wei)(wei)功,所(suo)以(yi)(yi)觀《朝(chao)鮮(xian)賦(fu)(fu)(fu)》中描寫(xie),彰顯(xian)于“形勢”與(yu)“物(wu)(wu)態(tai)(tai)”兩(liang)端。如(ru)(ru)(ru)(ru)述形勢,首在(zai)賦(fu)(fu)(fu)的(de)開篇(pian)有關地(di)理(li)勝跡(ji)的(de)描繪:睠彼(bi)(bi)東(dong)國(guo)(guo),朝(chao)家外藩(fan),西限(xian)鴨江,東(dong)接(jie)桑暾,天(tian)池殆其(qi)(qi)(qi)南(nan)(nan)戶,靺鞨為(wei)(wei)(wei)其(qi)(qi)(qi)北門。八道星分,京畿獨(du)尊,翼以(yi)(yi)忠(zhong)清(qing)、慶尚、黃(huang)海、江原,義取永安,意在(zai)固垣,平安地(di)稍(shao)瘠薄,全羅物(wu)(wu)最富繁。其(qi)(qi)(qi)袤也,道里二千,延則(ze)加倍;視古(gu)也,國(guo)(guo)封二三,今則(ze)獨(du)存。蓋惟不蹈前人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)覆轍,所(suo)以(yi)(yi)獨(du)蒙昭代之(zhi)(zhi)(zhi)(zhi)(zhi)深恩也。朝(chao)鮮(xian)作(zuo)為(wei)(wei)(wei)明(ming)(ming)朝(chao)的(de)藩(fan)屬國(guo)(guo),董賦(fu)(fu)(fu)所(suo)述形勢仍(reng)不出古(gu)代天(tian)子的(de)朝(chao)貢體系,要在(zai)物(wu)(wu)貢與(yu)德(de)化。如(ru)(ru)(ru)(ru)謂“川(chuan)(chuan)浴同(tong)男,郵(you)役皆(jie)孀,始(shi)則(ze)甚(shen)駭(hai)于傳(chuan)聞(wen),今則(ze)乃知已更張(zhang)。豈亦以(yi)(yi)圣化之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)沾濡(ru),猶如(ru)(ru)(ru)(ru)漢廣(guang)之(zhi)(zhi)(zhi)(zhi)(zhi)不可(ke)方也”,傳(chuan)聞(wen)與(yu)親見,其(qi)(qi)(qi)間移(yi)風易俗,是(shi)典型的(de)德(de)化思(si)想(xiang)(xiang)。然(ran)(ran)貢物(wu)(wu)必重物(wu)(wu)態(tai)(tai),所(suo)以(yi)(yi)賦(fu)(fu)(fu)中有關描寫(xie)尤多(duo)(duo):禽多(duo)(duo)雉、鳩、雀、,獸多(duo)(duo)麋、鹿、麞、麅,錯則(ze)昆布、海衣、蠣(li)房(fang)、車螯,魚則(ze)錦紋(wen)、飴(yi)項、重唇、八稍(shao)。鯉鯽隨川(chuan)(chuan),澤(ze)皆(jie)可(ke)以(yi)(yi)摷;鸛(guan)雀在(zai)庭,院多(duo)(duo)見有巢。似蛤決(jue)明(ming)(ming),味獨(du)甘于海錯;如(ru)(ru)(ru)(ru)拳(quan)紫(zi)(zi)蕨,美(mei)獨(du)勝于山肴。至若(ruo)異產川(chuan)(chuan)陸(lu),分馥(fu)蘭皋,則(ze)有筆管酸漿(jiang),紫(zi)(zi)芹白蒿。水蓼之(zhi)(zhi)(zhi)(zhi)(zhi)芽,當(dang)歸之(zhi)(zhi)(zhi)(zhi)(zhi)苗,松膚之(zhi)(zhi)(zhi)(zhi)(zhi)餌,山參之(zhi)(zhi)(zhi)(zhi)(zhi)糕,皆(jie)可(ke)為(wei)(wei)(wei)俎,皆(jie)可(ke)薦醪。果則(ze)……皮則(ze)……花則(ze)……草多(duo)(duo)……樹多(duo)(duo)……其(qi)(qi)(qi)種(zhong)類不同(tong),而為(wei)(wei)(wei)用亦各(ge)有適也。至如(ru)(ru)(ru)(ru)山珍、海貝,遍尋羅列,以(yi)(yi)明(ming)(ming)異域之(zhi)(zhi)(zhi)(zhi)(zhi)珍奇,物(wu)(wu)態(tai)(tai)之(zhi)(zhi)(zhi)(zhi)(zhi)廣(guang)博。當(dang)然(ran)(ran),行人(ren)(ren)賦(fu)(fu)(fu)在(zai)珍重異國(guo)(guo)自(zi)然(ran)(ran)與(yu)社會的(de)同(tong)時(shi),時(shi)刻不忘宣示上(shang)國(guo)(guo)的(de)天(tian)威。如(ru)(ru)(ru)(ru)湛若(ruo)水于明(ming)(ming)武(wu)宗正德(de)七年奉召出使安南(nan)(nan),所(suo)謂“奉命(ming)往封安南(nan)(nan)國(guo)(guo)王”(《交南(nan)(nan)賦(fu)(fu)(fu)序》),故作(zuo)賦(fu)(fu)(fu)時(shi)更多(duo)(duo)地(di)展示主國(guo)(guo)對(dui)藩(fan)國(guo)(guo)施(shi)恩化德(de)的(de)心態(tai)(tai)。如(ru)(ru)(ru)(ru)賦(fu)(fu)(fu)中敘(xu)寫(xie)交南(nan)(nan)舊(jiu)事云:維彼(bi)(bi)交之(zhi)(zhi)(zhi)(zhi)(zhi)蕞爾兮(xi)(xi),北五(wu)管而越(yue)(yue)南(nan)(nan);裔(yi)際尉陀之(zhi)(zhi)(zhi)(zhi)(zhi)七郡兮(xi)(xi),漢九郡而同(tong)置;憑都盧于天(tian)末兮(xi)(xi),望越(yue)(yue)裳乎(hu)海際。南(nan)(nan)迤(yi)邐兮(xi)(xi)占不勞(lao),西聯屬兮(xi)(xi)滇溟(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)尾(wei)派。諸葛之(zhi)(zhi)(zhi)(zhi)(zhi)渡(du)瀘兮(xi)(xi),州炎漢之(zhi)(zhi)(zhi)(zhi)(zhi)經始(shi);李唐承乎(hu)厥后兮(xi)(xi),恢都護之(zhi)(zhi)(zhi)(zhi)(zhi)府治。……馬(ma)(ma)援(yuan)立(li)銅柱(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)磷(lin)(lin)磷(lin)(lin)兮(xi)(xi),厭(yan)欃槍(qiang)乎(hu)南(nan)(nan)天(tian)。追述交南(nan)(nan)歷史,不忘彰顯(xian)馬(ma)(ma)援(yuan)平南(nan)(nan)“立(li)銅柱(zhu)”與(yu)諸葛亮七渡(du)瀘水“擒孟獲”的(de)功績(ji),所(suo)以(yi)(yi)觀其(qi)(qi)(qi)作(zuo)賦(fu)(fu)(fu)主旨,仍(reng)是(shi)傳(chuan)統(tong)(tong)朝(chao)貢之(zhi)(zhi)(zhi)(zhi)(zhi)武(wu)力統(tong)(tong)疆(jiang)、禮德(de)御宇的(de)思(si)想(xiang)(xiang)。

以(yi)(yi)明(ming)人董越(yue)與(yu)(yu)(yu)湛若水兩賦(fu)(fu)(fu)(fu)為(wei)(wei)例(li),其(qi)寫作手(shou)法基本(ben)傳(chuan)承漢晉(jin)時期的京都賦(fu)(fu)(fu)(fu)與(yu)(yu)(yu)述(shu)行(xing)(xing)賦(fu)(fu)(fu)(fu)。行(xing)(xing)人賦(fu)(fu)(fu)(fu)與(yu)(yu)(yu)述(shu)行(xing)(xing)賦(fu)(fu)(fu)(fu)同一“行(xing)(xing)”,所以(yi)(yi)賦(fu)(fu)(fu)(fu)家的筆下景隨步移,皆以(yi)(yi)觀象以(yi)(yi)敘(xu)事。所不同者,述(shu)行(xing)(xing)賦(fu)(fu)(fu)(fu)是(shi)(shi)域(yu)(yu)內(nei)游觀,且多(duo)(duo)數為(wei)(wei)流遷之(zhi)(zhi)行(xing)(xing),故睹物(wu)思歸,頗抒(shu)離鄉之(zhi)(zhi)愁緒;行(xing)(xing)人賦(fu)(fu)(fu)(fu)內(nei)涵出使任務(wu),具有(you)宣威海外的思想,其(qi)在(zai)域(yu)(yu)外游觀,卻(que)更(geng)多(duo)(duo)獵奇(qi)的性質。然(ran)無論域(yu)(yu)內(nei)行(xing)(xing),還是(shi)(shi)域(yu)(yu)外行(xing)(xing),行(xing)(xing)必(bi)有(you)“歸”,或歸鄉,或歸國(guo),其(qi)中歸心(xin)(xin)最為(wei)(wei)重要(yao),如果說述(shu)行(xing)(xing)賦(fu)(fu)(fu)(fu)的歸心(xin)(xin)更(geng)多(duo)(duo)地體(ti)現于(yu)鄉愁,那么行(xing)(xing)人賦(fu)(fu)(fu)(fu)的歸心(xin)(xin)則強化(hua)了政治(zhi)的實用意(yi)義,董越(yue)作賦(fu)(fu)(fu)(fu)述(shu)行(xing)(xing)要(yao)在(zai)回國(guo)后(hou)“備于(yu)咨詢”,誠為(wei)(wei)明(ming)證。于(yu)是(shi)(shi)行(xing)(xing)人賦(fu)(fu)(fu)(fu)在(zai)某種意(yi)義上又與(yu)(yu)(yu)京都賦(fu)(fu)(fu)(fu)相應契(qi)。因(yin)為(wei)(wei)京都賦(fu)(fu)(fu)(fu)述(shu)天子之(zhi)(zhi)所居(ju),必(bi)含朝(chao)貢(gong)(gong)內(nei)容,而行(xing)(xing)人賦(fu)(fu)(fu)(fu)乃朝(chao)貢(gong)(gong)行(xing)(xing)為(wei)(wei)實施之(zhi)(zhi)記(ji)錄(lu),搜訪外邦(bang)之(zhi)(zhi)物(wu)態(tai)、風情、民俗、制度,也是(shi)(shi)為(wei)(wei)了彰顯“上國(guo)”氣象而達到(dao)“體(ti)國(guo)經野,義尚光大(da)”(劉勰《詮賦(fu)(fu)(fu)(fu)》語)之(zhi)(zhi)目(mu)的。

既然(ran)行人(ren)(ren)賦與京都賦有相類(lei)似的描寫,不由(you)地使(shi)人(ren)(ren)聯想到班固《兩都賦序》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)“古(gu)詩之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)流”說,聯想到李(li)善注班賦引(yin)《公羊傳》語(yu)“京師者,天(tian)子之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)居(ju)也。京者何?大(da)(da)也。師者何?眾(zhong)也。天(tian)子之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)居(ju),必以(yi)眾(zhong)大(da)(da)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辭(ci)言(yan)也”。如(ru)何以(yi)“眾(zhong)大(da)(da)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辭(ci)”張(zhang)大(da)(da)“古(gu)詩之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)流”,或于方法亦有考量,孔子說“詩可以(yi)興,可以(yi)觀(guan),可以(yi)群,可以(yi)怨。邇(er)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)父,遠之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)君,多識于鳥(niao)獸草木之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名”(《論(lun)語(yu)·陽(yang)貨》),博物之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名,詩賦相通,但若從(cong)興、觀(guan)、群、怨看(kan)行人(ren)(ren)賦類(lei)同京都賦,恐(kong)怕(pa)“眾(zhong)大(da)(da)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辭(ci)”,只重在一“觀(guan)”字(zi)。

一曰(yue)“觀(guan)(guan)物”,誠(cheng)如魏裔介《刪后詩序》所(suo)(suo)言(yan):“學士(shi)大夫(fu),登高(gao)作(zuo)賦(fu)(fu)(fu),遇物能名,其足供軒(xuan)之(zhi)(zhi)(zhi)(zhi)采(cai)者正(zheng)不乏(fa)耳(er)。”而行人(ren)(ren)(ren)賦(fu)(fu)(fu)觀(guan)(guan)物之(zhi)(zhi)(zhi)(zhi)傳(chuan)統,正(zheng)緣自(zi)京(jing)都賦(fu)(fu)(fu)的(de)朝(chao)(chao)(chao)貢描寫。如班固(gu)《兩都賦(fu)(fu)(fu)》寫外邦貢物有(you)“九真之(zhi)(zhi)(zhi)(zhi)麟,大宛之(zhi)(zhi)(zhi)(zhi)馬,黃支之(zhi)(zhi)(zhi)(zhi)犀(xi),條(tiao)(tiao)支之(zhi)(zhi)(zhi)(zhi)鳥(niao)(niao)”,史書(shu)即有(you)諸多載錄。如《漢(han)(han)書(shu)·西域(yu)傳(chuan)》:“武(wu)帝(di)始(shi)遣使至安息(xi)……以(yi)大鳥(niao)(niao)卵(luan)及黎靬眩(xuan)人(ren)(ren)(ren)獻(xian)于漢(han)(han)”、“(大)宛王(wang)蟬封與(yu)(yu)漢(han)(han)約,歲獻(xian)天(tian)馬二匹。漢(han)(han)使采(cai)蒲陶、目宿種歸(gui)。”《西京(jing)雜記》卷二:“武(wu)帝(di)時身毒國獻(xian)連環(huan)羈,皆以(yi)白(bai)玉作(zuo)之(zhi)(zhi)(zhi)(zhi),馬瑙石(shi)為勒,白(bai)光(guang)琉璃為鞍。……自(zi)是長安始(shi)盛(sheng)飾(shi)鞍馬,競加雕(diao)鏤。……后得貳師(shi)天(tian)馬,帝(di)以(yi)玟瑰(gui)石(shi)為鞍,鏤以(yi)金(jin)銀(yin)石(shi),以(yi)綠地五(wu)色錦為蔽(bi)泥,后稍(shao)以(yi)熊羆皮為之(zhi)(zhi)(zhi)(zhi)。”除了武(wu)、宣盛(sheng)世朝(chao)(chao)(chao)貢頻繁,后世傳(chuan)承,也絡繹不絕,如《史記·大宛列傳(chuan)》張守節《正(zheng)義》引《漢(han)(han)書(shu)》“條(tiao)(tiao)支出師(shi)子(zi)、犀(xi)牛、孔雀、大雀(駝鳥(niao)(niao)),其卵(luan)如甕(weng)。和帝(di)永元十三年,安息(xi)王(wang)滿(man)屈獻(xian)師(shi)子(zi)、大鳥(niao)(niao),世謂之(zhi)(zhi)(zhi)(zhi)‘安息(xi)雀’”,即東漢(han)(han)外邦貢物實錄,亦(yi)與(yu)(yu)班(固(gu))、張(衡)京(jing)都大賦(fu)(fu)(fu)中(zhong)的(de)描寫相吻合。清代四庫館臣謂董越《朝(chao)(chao)(chao)鮮賦(fu)(fu)(fu)》“所(suo)(suo)言(yan)與(yu)(yu)《明(ming)史·朝(chao)(chao)(chao)鮮傳(chuan)》合”,可(ke)見(jian)其觀(guan)(guan)物記事,也是實錄。這種傳(chuan)統始(shi)終存在于有(you)關(guan)朝(chao)(chao)(chao)貢與(yu)(yu)物的(de)賦(fu)(fu)(fu)寫中(zhong),如唐人(ren)(ren)(ren)王(wang)起《朔方獻(xian)千里馬賦(fu)(fu)(fu)》、宋(song)人(ren)(ren)(ren)司馬光(guang)《交趾獻(xian)奇獸賦(fu)(fu)(fu)》,以(yi)及清人(ren)(ren)(ren)納蘭性德(de)的(de)《自(zi)鳴鐘賦(fu)(fu)(fu)》與(yu)(yu)李光(guang)地的(de)《眼(yan)鏡賦(fu)(fu)(fu)》,或(huo)敘(xu)其事,或(huo)狀其物,觀(guan)(guan)物之(zhi)(zhi)(zhi)(zhi)盛(sheng),亦(yi)于中(zhong)可(ke)見(jian)。

二(er)曰“觀德(de)(de)(de)(de)”,或可謂“觀物(wu)”為(wei)賦(fu)(fu)體之(zhi)(zhi)描寫(xie)(xie)征象(xiang),“觀德(de)(de)(de)(de)”則(ze)為(wei)其(qi)(qi)(qi)創作旨歸(gui),這(zhe)在(zai)京都(dou)賦(fu)(fu)與(yu)行人賦(fu)(fu)中(zhong)尤為(wei)突出(chu)。張衡《二(er)京賦(fu)(fu)》有(you)關“惠(hui)風(feng)廣被,澤(ze)洎(ji)幽(you)荒,北燮丁令,南(nan)諧越裳,西包大秦,東過樂浪”的(de)(de)(de)描繪,是外邦(bang)觀德(de)(de)(de)(de)之(zhi)(zhi)效。再看董(dong)越《朝鮮賦(fu)(fu)》書(shu)寫(xie)(xie)的(de)(de)(de)“農勸稼穡,技習工巧,官多效古,俸則(ze)給田”“國(guo)有(you)八十(shi)(shi)之(zhi)(zhi)老,則(ze)男(nan)女皆錫燕以(yi)(yi)(yi)(yi)覃其(qi)(qi)(qi)恩;子有(you)三年(nian)(nian)之(zhi)(zhi)喪,雖奴仆亦許行以(yi)(yi)(yi)(yi)成(cheng)其(qi)(qi)(qi)孝”“鄉(xiang)飲(yin)嚴揚觶之(zhi)(zhi)文秩,籩豆以(yi)(yi)(yi)(yi)戒其(qi)(qi)(qi)喧鬧”等,皆屬明禮(li)而觀德(de)(de)(de)(de),歌(ge)頌的(de)(de)(de)仍(reng)是“以(yi)(yi)(yi)(yi)華變夷”的(de)(de)(de)中(zhong)土盛德(de)(de)(de)(de)。由此又可以(yi)(yi)(yi)(yi)追(zhui)溯到先秦時(shi)代的(de)(de)(de)“享(xiang)(xiang)賓”以(yi)(yi)(yi)(yi)“觀德(de)(de)(de)(de)”的(de)(de)(de)制(zhi)度,如《左(zuo)傳·定公十(shi)(shi)年(nian)(nian)》錄孔(kong)子語“夫享(xiang)(xiang),所以(yi)(yi)(yi)(yi)昭德(de)(de)(de)(de)也”,又《左(zuo)傳·成(cheng)公十(shi)(shi)二(er)年(nian)(nian)》載“享(xiang)(xiang)以(yi)(yi)(yi)(yi)訓共儉,宴以(yi)(yi)(yi)(yi)示慈(ci)惠(hui)。共儉以(yi)(yi)(yi)(yi)行禮(li),而慈(ci)惠(hui)以(yi)(yi)(yi)(yi)布政(zheng)”,而其(qi)(qi)(qi)時(shi)邦(bang)國(guo)間“享(xiang)(xiang)賓”以(yi)(yi)(yi)(yi)及(ji)“賦(fu)(fu)詩言(yan)志”,除了“問君之(zhi)(zhi)富”(觀物(wu)),更(geng)重要的(de)(de)(de)是觀禮(li)與(yu)觀德(de)(de)(de)(de),劉師培說的(de)(de)(de)“詩賦(fu)(fu)之(zhi)(zhi)學,亦出(chu)行人之(zhi)(zhi)官”,也應有(you)這(zhe)層含義。

十八世紀(ji)的(de)清(qing)乾(qian)隆朝(chao),法國傳教士錢德明來(lai)(lai)華,讀(du)到乾(qian)隆帝省親祭祖(zu)時所寫的(de)《盛京賦》,如獲(huo)至寶,將其譯介到法蘭(lan)西,這也可算外國“行人”與“中國賦”的(de)一則佳話(hua)。而(er)錢譯《盛京賦》作為“當代文學”在歐洲(zhou)的(de)傳播,以(yi)及繼后十九世紀(ji)以(yi)來(lai)(lai)歐美(mei)學者對中國古老辭賦的(de)翻譯與研究,這又是另一個話(hua)題(ti)了。

(作(zuo)者單(dan)位:南京大(da)學文(wen)學院)新書架

《李太白全集校注》

《李(li)(li)太白(bai)(bai)全集(ji)校(xiao)(xiao)注》(精裝全八冊)是李(li)(li)白(bai)(bai)研(yan)究(jiu)(jiu)大家(jia)郁(yu)賢皓教授(shou)畢生治(zhi)學經驗之(zhi)結(jie)晶。在前(qian)賢和今人(ren)研(yan)究(jiu)(jiu)的(de)(de)(de)(de)(de)基礎上(shang),郁(yu)教授(shou)用(yong)“竭澤而漁”的(de)(de)(de)(de)(de)方法搜集(ji)資料,以(yi)認真審(shen)慎的(de)(de)(de)(de)(de)態度(du),通過實證研(yan)究(jiu)(jiu)的(de)(de)(de)(de)(de)工夫,對李(li)(li)白(bai)(bai)的(de)(de)(de)(de)(de)全部詩(shi)文(wen)重新(xin)整理編集(ji),刪(shan)除偽作(zuo),補入遺詩(shi)逸文(wen),并進行校(xiao)(xiao)勘、注釋、評箋,從而為學界提供了一種(zhong)全新(xin)的(de)(de)(de)(de)(de)李(li)(li)白(bai)(bai)全集(ji)校(xiao)(xiao)注本,堪稱當代李(li)(li)白(bai)(bai)研(yan)究(jiu)(jiu)的(de)(de)(de)(de)(de)最(zui)新(xin)總結(jie)。這個(ge)總結(jie)建立在版本、考(kao)據、義(yi)理之(zhi)上(shang),繼往開(kai)來,具(ju)有重要(yao)的(de)(de)(de)(de)(de)學術價值和文(wen)獻意義(yi),將對開(kai)創李(li)(li)白(bai)(bai)研(yan)究(jiu)(jiu)、唐代文(wen)學研(yan)究(jiu)(jiu)乃至整個(ge)古典(dian)文(wen)學和文(wen)化的(de)(de)(de)(de)(de)研(yan)究(jiu)(jiu)工作(zuo)的(de)(de)(de)(de)(de)新(xin)局面,提供極(ji)大便(bian)利(li)和裨(bi)益。

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