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唐代半娼女道士:替人做法事也供人狎玩

人(ren)生百(bai)味 2023-12-29 12:21:27

唐代半娼女道士:替人做法事也供人狎玩

唐朝道教最為發達,自從高宗尊老聃為玄元皇帝以來,歷代帝王群相尊崇,并著老子的《道德經》為圣經,以道(dao)教開科取士(shi)。古(gu)語說:上有(you)好者,下必(bi)甚焉。帝王對于道(dao)家學說,這樣獎勵提倡,社會(hui)上自(zi)然相(xiang)習(xi)而成風(feng)(feng)氣了(le)。當(dang)時名(ming)人無(wu)不(bu)(bu)帶有(you)道(dao)家的色(se)彩:如李太白(bai)受(shou)道(dao)箓于齊,平(ping)生所(suo)為詩(shi)歌,差(cha)不(bu)(bu)多篇篇說到(dao)神仙(xian)出世(shi)的話;賀(he)知章黃(huang)冠還(huan)故鄉;李泌入衡山學道(dao);白(bai)居易不(bu)(bu)相(xiang)信(xin)燒煉(lian),但(dan)老(lao)來(lai)卻和(he)煉(lian)師郭(guo)虛舟燒丹。唐(tang)詩(shi)人與道(dao)流(liu)往還(huan)之詩(shi)不(bu)(bu)可勝數,不(bu)(bu)但(dan)帝王卿相(xiang),學者文人,迷信(xin)神仙(xian),一時風(feng)(feng)會(hui)所(suo)趨,連女子(zi)也被道(dao)家思潮所(suo)鼓動,唐(tang)公主(zhu)每每修(xiu)道(dao)不(bu)(bu)嫁,楊貴妃(fei)亦曾丐為女道(dao)士(shi),宮(gong)人亦有(you)自(zi)請(qing)出家的,當(dang)于后節細論。

一(yi))唐時女冠之娼妓性質

唐時女(nv)(nv)道(dao)士固不(bu)乏刻苦清修的(de)人,而借出(chu)家以(yi)便其交際之自(zi)由的(de),卻也(ye)不(bu)在少數(shu)。因此唐朝(chao)便發生了(le)一(yi)種(zhong)特殊的(de)婦女(nv)(nv)階(jie)級,替它(ta)杜撰一(yi)個名目:便是半(ban)娼式的(de)女(nv)(nv)道(dao)士。這種(zhong)半(ban)娼式的(de)女(nv)(nv)道(dao)士有(you)(you)住在家里(li)的(de),也(ye)有(you)(you)住在寺觀中的(de)。第(di)一(yi),唐女(nv)(nv)冠魚玄(xuan)(xuan)機(ji)有(you)(you)詩(shi)集(ji)一(yi)卷。雖僅寥寥三十余(yu)篇,而半(ban)為(wei)艷情(qing)(qing)之作。她(ta)的(de)情(qing)(qing)人很多,如李(li)子安(an)、溫飛卿均(jun)與她(ta)相識。魚玄(xuan)(xuan)機(ji)集(ji)中寄子安(an)情(qing)(qing)詩(shi)凡五首(shou)。《情(qing)(qing)書寄子安(an)》云:

秦鏡欲分(fen)愁墜鵲,舜琴將弄怨(yuan)飛鴻。《春(chun)情寄子安》云:

冰銷遠澗憐清(qing)韻,雪遠寒峰想玉姿。如松匪石盟長在(zai),比翼連襟(jin)會有(you)期寄飛卿詩(shi)集中(zhong)凡五首。

《冬(dong)夜(ye)寄(ji)溫飛(fei)卿》云(yun):疏散未閑終遂愿(yuan),盛衰空見(jian)本來心!《寄(ji)飛(fei)卿》云(yun):冰簟(dian)涼風著(zhu),瑤琴寄(ji)恨生。嵇君書(shu)札懶(lan),底物(wu)慰秋情?這(zhe)(zhe)樣多(duo)(duo)方面(mian)(mian)的(de)(de)(de)戀(lian)愛(ai),居然(ran)(ran)著(zhu)之(zhi)篇章,如說(shuo)玄機不(bu)(bu)(bu)是(shi)娼(chang)妓(ji)(ji)(ji)式的(de)(de)(de)人(ren)物(wu),誰則信之(zhi)。然(ran)(ran)而她(ta)居然(ran)(ran)住在寺觀(guan)里(li),往來多(duo)(duo)煉師羽士(shi)(shi)(shi)之(zhi)流(集中(zhong)(zhong)有(you)《寄(ji)題煉師》及《訪趙煉師不(bu)(bu)(bu)遇》等(deng)詩(shi)(shi)),仍然(ran)(ran)像(xiang)個出家(jia)(jia)(jia)清修(xiu)的(de)(de)(de)女(nv)(nv)(nv)(nv)冠。按《北夢瑣(suo)言》說(shuo):玄機乃(nai)李億補闕之(zhi)妾,愛(ai)衰下(xia)(xia)山。有(you)《怨李公(gong)》詩(shi)(shi)曰:易(yi)求無價寶(bao),難得(de)有(you)情郎(lang)云(yun)云(yun)。是(shi)自縱懷,乃(nai)娼(chang)婦也(ye)。竟以殺(sha)侍婢為(wei)(wei)京兆尹溫璋(zhang)所(suo)(suo)殺(sha)。有(you)集行(xing)于世。第(di)二,《東(dong)觀(guan)奏記(ji)》有(you)這(zhe)(zhe)樣一(yi)(yi)段(duan)紀事(shi):上微行(xing)至(zhi)德(de)觀(guan),女(nv)(nv)(nv)(nv)道(dao)(dao)士(shi)(shi)(shi)有(you)盛服濃妝(zhuang)者(zhe)。赫怒,亟歸(gui)宮,立宣(xuan)(xuan)(xuan)左衛功德(de)使宋(song)叔康令盡數(shu)(shu)逐去,別選男(nan)道(dao)(dao)士(shi)(shi)(shi)七人(ren)住持。《東(dong)觀(guan)奏記(ji)》為(wei)(wei)唐(tang)裴(pei)庭裕(yu)所(suo)(suo)撰,專紀宣(xuan)(xuan)(xuan)宗(zong)一(yi)(yi)朝之(zhi)事(shi),所(suo)(suo)稱上系指宣(xuan)(xuan)(xuan)宗(zong)。道(dao)(dao)教自歷敬文(wen)武(wu)三(san)朝之(zhi)后,風氣大壞,宣(xuan)(xuan)(xuan)宗(zong)雖欲整頓,怕也(ye)不(bu)(bu)(bu)可得(de)了。第(di)三(san),太和三(san)年(nian)(829年(nian))義山在令狐(hu)(hu)(hu)楚幕(mu)中(zhong)(zhong)有(you)《天平軍(jun)》座(zuo)中(zhong)(zhong)呈《令狐(hu)(hu)(hu)公(gong)》一(yi)(yi)詩(shi)(shi),詩(shi)(shi)云(yun):罷(ba)執霓旌(jing)上醮(jiao)壇,慢(man)妝(zhuang)嬌樹水(shui)晶盤。更(geng)深欲訴蛾眉斂,衣(yi)薄(bo)臨醒玉(yu)艷寒;白足禪僧(seng)思敗道(dao)(dao),青袍御史擬休官,雖然(ran)(ran)同是(shi)將軍(jun)客,不(bu)(bu)(bu)敢(gan)公(gong)然(ran)(ran)仔細(xi)看(kan)。這(zhe)(zhe)首(shou)(shou)詩(shi)(shi)是(shi)為(wei)(wei)到今狐(hu)(hu)(hu)府設(she)醮(jiao)女(nv)(nv)(nv)(nv)冠而作(zuo)。更(geng)深一(yi)(yi)聯,形容女(nv)(nv)(nv)(nv)冠之(zhi)嬌艷動人(ren),白足一(yi)(yi)聯戲言女(nv)(nv)(nv)(nv)冠之(zhi)美,見(jian)者(zhe)皆為(wei)(wei)之(zhi)發(fa)狂,全詩(shi)(shi)措詞極(ji)為(wei)(wei)慢(man)褻,決非對清修(xiu)女(nv)(nv)(nv)(nv)冠之(zhi)言。前人(ren)讀此詩(shi)(shi)亦覺其可疑,所(suo)(suo)以只好曲(qu)為(wei)(wei)解說(shuo)。像(xiang)徐德(de)明(ming)便道(dao)(dao):唐(tang)時(shi)女(nv)(nv)(nv)(nv)冠常出入豪門,與(yu)士(shi)(shi)(shi)大夫相接者(zhe)甚多(duo)(duo)。此或令狐(hu)(hu)(hu)家(jia)(jia)(jia)妓(ji)(ji)(ji)曾為(wei)(wei)之(zhi),此詩(shi)(shi)似公(gong)命賦。照徐說(shuo)是(shi)令狐(hu)(hu)(hu)家(jia)(jia)(jia)妓(ji)(ji)(ji)學女(nv)(nv)(nv)(nv)道(dao)(dao)士(shi)(shi)(shi)設(she)醮(jiao)。家(jia)(jia)(jia)妓(ji)(ji)(ji)怎會(hui)設(she)醮(jiao),徐亦未有(you)說(shuo)明(ming)。又像(xiang)朱長孺便道(dao)(dao):座(zuo)中(zhong)(zhong)必有(you)官妓(ji)(ji)(ji)故云(yun)。照朱說(shuo)則義山這(zhe)(zhe)首(shou)(shou)詩(shi)(shi)是(shi)一(yi)(yi)首(shou)(shou)女(nv)(nv)(nv)(nv)道(dao)(dao)士(shi)(shi)(shi)家(jia)(jia)(jia)妓(ji)(ji)(ji)合詠。上四句(ju)(ju)詠女(nv)(nv)(nv)(nv)道(dao)(dao)士(shi)(shi)(shi),下(xia)(xia)四句(ju)(ju)詠家(jia)(jia)(jia)妓(ji)(ji)(ji)了。明(ming)明(ming)一(yi)(yi)首(shou)(shou)詩(shi)(shi),偏(pian)要將它(ta)斬腰(yao),未免(mian)太沒道(dao)(dao)理。照我看(kan)來,天平座(zuo)上招來的(de)(de)(de)一(yi)(yi)些女(nv)(nv)(nv)(nv)冠,即半(ban)娼(chang)之(zhi)流,她(ta)們一(yi)(yi)面(mian)(mian)替人(ren)做法事(shi),一(yi)(yi)面(mian)(mian)也(ye)供人(ren)狎玩。女(nv)(nv)(nv)(nv)冠出入豪門,與(yu)士(shi)(shi)(shi)大夫相接,徐說(shuo)尚不(bu)(bu)(bu)錯。像(xiang)魚玄機集中(zhong)(zhong)即有(you)《寄(ji)劉(liu)尚書(shu)》詩(shi)(shi),《聞李端公(gong)垂釣(diao)回寄(ji)贈(zeng)》詩(shi)(shi)。又《續文(wen)獻(xian)通考》:李裕(yu)字(zi)季蘭,女(nv)(nv)(nv)(nv)冠能詩(shi)(shi)者(zhe)也(ye)。嘗與(yu)諸賢會(hui)。河間劉(liu)長卿曾與(yu)戲謔論者(zhe)美之(zhi)。蓋(gai)上仿班姬則不(bu)(bu)(bu)足,下(xia)(xia)比韓弈(yi)則有(you)余。又李白有(you)《江(jiang)上送(song)女(nv)(nv)(nv)(nv)道(dao)(dao)士(shi)(shi)(shi)褚三(san)清游南岳》,施(shi)肩(jian)吾有(you)《贈(zeng)女(nv)(nv)(nv)(nv)道(dao)(dao)士(shi)(shi)(shi)鄭玉(yu)華》二首(shou)(shou),及《贈(zeng)施(shi)仙姑》一(yi)(yi)首(shou)(shou),都(dou)可為(wei)(wei)女(nv)(nv)(nv)(nv)冠與(yu)仕宦及文(wen)士(shi)(shi)(shi)交游之(zhi)證。唐(tang)時(shi)一(yi)(yi)部分的(de)(de)(de)女(nv)(nv)(nv)(nv)冠為(wei)(wei)什么帶點娼(chang)妓(ji)(ji)(ji)性質呢(ni)?管見(jian)測之(zhi),約有(you)數(shu)(shu)因,述(shu)之(zhi)如下(xia)(xia):

1)女(nv)(nv)(nv)(nv)(nv)道(dao)士通曉文墨,故(gu)士大夫(fu)喜與(yu)交游中(zhong)國人對(dui)于女(nv)(nv)(nv)(nv)(nv)子(zi)(zi)教育自古不(bu)知注(zhu)重,故(gu)具有(you)(you)(you)高深教育的(de)男(nan)子(zi)(zi),其妻往(wang)(wang)往(wang)(wang)目不(bu)識丁(ding),漫無(wu)知識,兩(liang)性間自乏調和(he)的(de)興味。狎妓(ji)呢?則妓(ji)之(zhi)(zhi)風雅(ya)者,亦不(bu)多覯(gou)。是以(yi)每聞有(you)(you)(you)一(yi)(yi)個(ge)具有(you)(you)(you)翰(han)墨才(cai)的(de)女(nv)(nv)(nv)(nv)(nv)子(zi)(zi),則視之(zhi)(zhi)為威鳳祥(xiang)麟,珍重不(bu)已,甚至求與(yu)倡和(he),設法與(yu)之(zhi)(zhi)親(qin)近。歷史上有(you)(you)(you)才(cai)的(de)女(nv)(nv)(nv)(nv)(nv)子(zi)(zi)往(wang)(wang)往(wang)(wang)多少(shao)有(you)(you)(you)點風流故(gu)事。迂儒遂發女(nv)(nv)(nv)(nv)(nv)子(zi)(zi)無(wu)才(cai)便是德之(zhi)(zhi)憤言,其實有(you)(you)(you)才(cai)的(de)女(nv)(nv)(nv)(nv)(nv)子(zi)(zi),不(bu)見(jian)得便不(bu)德,不(bu)過男(nan)子(zi)(zi)方面,覺以(yi)物(wu)稀為貴,引誘(you)得太利害罷了(le)。普通家庭婦女(nv)(nv)(nv)(nv)(nv)之(zhi)(zhi)少(shao)讀書(shu)機會,無(wu)非為不(bu)需要,及家務牽累;女(nv)(nv)(nv)(nv)(nv)道(dao)士則為誦(song)習經文,必須識字(zi),擺脫俗緣(yuan),又得專精于其所(suo)學,一(yi)(yi)旦磨煉出一(yi)(yi)點才(cai)學出來(lai),士大夫(fu)們自愿和(he)她(ta)們往(wang)(wang)來(lai)了(le)。羅馬(ma)古時(shi)婦女(nv)(nv)(nv)(nv)(nv)亦多不(bu)識字(zi),惟青(qing)樓(lou)女(nv)(nv)(nv)(nv)(nv)子(zi)(zi)多嫻文墨,解詞(ci)章,吐屬風雅(ya),應酬圓熟(shu),一(yi)(yi)時(shi)名士豪杰皆從之(zhi)(zhi)游,可以(yi)為證。

2)與女(nv)冠交(jiao)游(you)有(you)時可借(jie)以(yi)階進唐時女(nv)冠多為貴(gui)族,如公(gong)(gong)(gong)主(zhu)(zhu)(zhu)之(zhi)(zhi)(zhi)(zhi)類,每自(zi)請出家。而(er)(er)唐公(gong)(gong)(gong)主(zhu)(zhu)(zhu)握有(you)政治上的(de)大權,有(you)官迷的(de)人(ren),走(zou)公(gong)(gong)(gong)主(zhu)(zhu)(zhu)門(men)路(lu),倒是一(yi)(yi)條終(zhong)南捷徑(jing)。《太(tai)(tai)平(ping)(ping)廣記》載王(wang)維早年曾飾為優伶(ling),獻郁輪袍之(zhi)(zhi)(zhi)(zhi)曲,邀寵安樂公(gong)(gong)(gong)主(zhu)(zhu)(zhu)。如謂(wei)小說(shuo)不(bu)可信,則歷史(shi)也曾供給我們(men)以(yi)許多證據。《唐書》稱太(tai)(tai)平(ping)(ping)公(gong)(gong)(gong)主(zhu)(zhu)(zhu)推進天下士(shi)(shi),謂(wei)儒者多窶狹,厚持金(jin)(jin)帛謝之(zhi)(zhi)(zhi)(zhi),以(yi)動大議,遠(yuan)近翕然向之(zhi)(zhi)(zhi)(zhi)又《安樂公(gong)(gong)(gong)主(zhu)(zhu)(zhu)傳》趙履新(xin)諂事(shi)主(zhu)(zhu)(zhu),嘗褫朝服,以(yi)項挽車或(huo)謂(wei)既已出家的(de)公(gong)(gong)(gong)主(zhu)(zhu)(zhu),不(bu)執政權,走(zou)她(ta)們(men)的(de)門(men)路(lu)何用(yong)?不(bu)知(zhi)公(gong)(gong)(gong)主(zhu)(zhu)(zhu)雖出家,而(er)(er)父母手(shou)足的(de)情感(gan),仍然未斷,借(jie)其一(yi)(yi)言,往往重于(yu)九鼎(ding)。像方士(shi)(shi)史(shi)崇玄(xuan)本金(jin)(jin)仙玉真兩公(gong)(gong)(gong)主(zhu)(zhu)(zhu)之(zhi)(zhi)(zhi)(zhi)師(shi),因她(ta)們(men)之(zhi)(zhi)(zhi)(zhi)介紹,得事(shi)那聲勢(shi)赫奕(yi),炙(zhi)手(shou)可熱的(de)太(tai)(tai)平(ping)(ping)公(gong)(gong)(gong)主(zhu)(zhu)(zhu),竟(jing)得拜官鴻(hong)臚卿,難道(dao)這(zhe)(zhe)不(bu)是一(yi)(yi)個(ge)好例嗎?那些夤(yin)緣的(de)人(ren),巴(ba)結不(bu)上公(gong)(gong)(gong)主(zhu)(zhu)(zhu),就先交(jiao)歡于(yu)她(ta)們(men)手(shou)底下的(de)徒子徒孫,這(zhe)(zhe)也是登高必自(zi)卑,行遠(yuan)必自(zi)邇(er)的(de)意思(si)。兩性(xing)間交(jiao)際(ji)得密切(qie)了,發生戀愛也就可能(neng)了。而(er)(er)且(qie)這(zhe)(zhe)種風(feng)氣傳播開來,就不(bu)是一(yi)(yi)定想做官的(de)人(ren),也要交(jiao)結一(yi)(yi)二個(ge)女(nv)道(dao)士(shi)(shi),當作唱和的(de)伴(ban)侶了。

3)生計問(wen)題(ti)女(nv)(nv)(nv)(nv)道(dao)(dao)士(shi)(shi)(shi)皆為(wei)(wei)出家人(ren),別無財產,靠諷經設醮(jiao)以為(wei)(wei)生。唐時(shi)道(dao)(dao)風既盛。每喜招羽(yu)士(shi)(shi)(shi)設壇建醮(jiao),以為(wei)(wei)功(gong)德,所(suo)(suo)謂霓軒入(ru)洞齊(qi)初(chu)月,羽(yu)節升壇拜七星。權門貴家是時(shi)常(chang)要舉行的(de)(de)(de)。設醮(jiao)有時(shi)亦招女(nv)(nv)(nv)(nv)冠,義(yi)山(shan)詩(shi)(shi)即可為(wei)(wei)證。這些弱質纖(xian)纖(xian)的(de)(de)(de)女(nv)(nv)(nv)(nv)兒,為(wei)(wei)了生計問(wen)題(ti)的(de)(de)(de)壓迫,不(bu)得(de)(de)不(bu)時(shi)常(chang)出入(ru)人(ren)家,便被人(ren)輕薄幾句,又敢怎樣呢(ni)?看劉(liu)禹錫《贈張煉師》詩(shi)(shi)金(jin)縷(lv)機中(zhong)拋錦字,玉清壇上著霓衣,云衢不(bu)用吹簫伴,只擬乘鸞獨(du)自歸。意(yi)雖(sui)(sui)不(bu)莊,詞還得(de)(de)體(ti)。而劉(liu)長(chang)史的(de)(de)(de)大(da)羅過卻三千(qian)歲,更向(xiang)人(ren)間(jian)魅阮郎。白(bai)居(ju)(ju)易的(de)(de)(de)上界(jie)女(nv)(nv)(nv)(nv)仙無嗜欲,何因相遇兩(liang)徘徊?便不(bu)像話了。說過唐時(shi)普(pu)通女(nv)(nv)(nv)(nv)道(dao)(dao)士(shi)(shi)(shi)的(de)(de)(de)性質,我要來敘述義(yi)山(shan)所(suo)(suo)戀(lian)愛(ai)的(de)(de)(de)女(nv)(nv)(nv)(nv)道(dao)(dao)士(shi)(shi)(shi)了。大(da)約義(yi)山(shan)所(suo)(suo)戀(lian)愛(ai)的(de)(de)(de)女(nv)(nv)(nv)(nv)道(dao)(dao)士(shi)(shi)(shi)乃由宮(gong)女(nv)(nv)(nv)(nv)出身(shen)(shen),其(qi)身(shen)(shen)份較(jiao)普(pu)通者為(wei)(wei)高貴,其(qi)一切(qie)服裝居(ju)(ju)處亦極富麗,雖(sui)(sui)其(qi)行動亦不(bu)甚(shen)謹嚴,但比較(jiao)普(pu)通女(nv)(nv)(nv)(nv)道(dao)(dao)流好得(de)(de)多(duo)了。所(suo)(suo)以和(he)她們戀(lian)愛(ai)的(de)(de)(de)男子如李義(yi)山(shan)一輩(bei)的(de)(de)(de)人(ren),對于(yu)記錄這種愛(ai)情的(de)(de)(de)詩(shi)(shi)歌,常(chang)取秘(mi)密態(tai)度。

二)宮人之入道

開成(cheng)三(san)(san)年(nian)(838年(nian))義山(shan)有《和韓錄事(shi)送宮人(ren)(ren)入(ru)道》詩一(yi)首(shou):星命追還不(bu)(bu)自由,雙(shuang)童(tong)捧(peng)上綠瓊舟(zhou)。九(jiu)枝燈下朝金殿(dian),三(san)(san)素(su)云中(zhong)侍玉樓;鳳女(nv)(nv)(nv)顛狂成(cheng)久別(bie),月(yue)娥孀獨(du)好同游。當時(shi)若(ruo)愛(ai)韓公(gong)子,埋骨成(cheng)灰恨未休(xiu)!按《舊唐(tang)書(shu)文(wen)宗(zong)紀》:開成(cheng)三(san)(san)年(nian)六(liu)月(yue),出(chu)(chu)(chu)宮人(ren)(ren)四(si)百八十人(ren)(ren),送兩街(jie)寺觀安置(zhi)。關于(yu)宮人(ren)(ren)入(ru)道事(shi)實(shi)非(fei)一(yi)次,中(zhong)晚唐(tang)詩人(ren)(ren)如張籍、戴(dai)叔倫、王(wang)建、項斯、于(yu)鵠都有詩,散(san)見(jian)各人(ren)(ren)集中(zhong),不(bu)(bu)具引。義山(shan)所戀之女(nv)(nv)(nv)冠,非(fei)此次出(chu)(chu)(chu)家之宮人(ren)(ren)。大(da)約在開成(cheng)元年(nian)之前。談到宮人(ren)(ren)入(ru)道的問題,我們(men)可(ke)以費點筆墨,將唐(tang)時(shi)諸(zhu)帝公(gong)主出(chu)(chu)(chu)家修(xiu)道的情形,略述一(yi)二。讀者如明白了唐(tang)時(shi)女(nv)(nv)(nv)貴(gui)族(zu),對于(yu)出(chu)(chu)(chu)家運動(dong)怎樣熱烈,對于(yu)宮人(ren)(ren)之入(ru)道,自然(ran)不(bu)(bu)覺其奇怪了。《唐(tang)書(shu)諸(zhu)帝公(gong)主列傳》里出(chu)(chu)(chu)家的公(gong)主,列表(biao)如下:睿宗(zong)女(nv)(nv)(nv)金仙、玉真、萬安三(san)(san)公(gong)主;代宗(zong)女(nv)(nv)(nv)華陽公(gong)主;德宗(zong)女(nv)(nv)(nv)文(wen)安公(gong)主;順宗(zong)女(nv)(nv)(nv)潯陽、平恩、邵(shao)陽三(san)(san)公(gong)主;憲宗(zong)女(nv)(nv)(nv)永嘉公(gong)主;

穆宗女安康、義昌公主

又《太平公主傳》,武(wu)后(hou)(hou)時榮國夫人(ren)(ren)(ren)死,后(hou)(hou)丐(gai)太平公主為道(dao)士(shi),以資冥福。儀鳳中(zhong)(高宗(zong)年號)吐蕾請(qing)主下嫁,后(hou)(hou)不(bu)(bu)欲棄之(zhi)夷中(zhong),乃置宮(gong)(gong)如(ru)方士(shi),薰戒以拒親事。后(hou)(hou)公主自(zi)(zi)示意(yi)欲嫁,始為擇薛紹尚(shang)之(zhi)。可見(jian)太平公主也做過了一(yi)時女道(dao)士(shi)。王(wang)士(shi)禎《居易錄(lu)》引胡震亨(heng)云(yun):唐公主多自(zi)(zi)請(qing)出(chu)(chu)(chu)家,與二(er)教人(ren)(ren)(ren)媟近。商隱同(tong)時如(ru)文安(an)(an)、潯(xun)陽(yang)、平恩、邵(shao)陽(yang)、永(yong)(yong)嘉、永(yong)(yong)安(an)(an)、義昌、安(an)(an)康諸公主皆丐(gai)為女道(dao)士(shi)。筑觀(guan)于外(wai),史即不(bu)(bu)言他丑,頗著微詞。我們(men)但看這些(xie)玉葉金(jin)枝的(de)(de)(de)公主,尚(shang)要出(chu)(chu)(chu)家,區區宮(gong)(gong)人(ren)(ren)(ren),又何必論(lun)。大(da)約宮(gong)(gong)人(ren)(ren)(ren)入(ru)道(dao),有幾種原因:一(yi)種為帝(di)(di)王(wang)所強迫,是被動(dong)(dong)的(de)(de)(de);一(yi)種借出(chu)(chu)(chu)家而(er)得自(zi)(zi)由(you),是自(zi)(zi)動(dong)(dong)的(de)(de)(de)。帝(di)(di)王(wang)之(zhi)強迫宮(gong)(gong)人(ren)(ren)(ren)入(ru)道(dao),無非如(ru)武(wu)后(hou)(hou)之(zhi)迷(mi)信(xin)冥福,觀(guan)《唐書》出(chu)(chu)(chu)宮(gong)(gong)人(ren)(ren)(ren)若干人(ren)(ren)(ren),送(song)某處安(an)(an)置字(zi)樣,及(ji)義山詩(shi)(shi)星使(shi)追還(huan)不(bu)(bu)自(zi)(zi)由(you)之(zhi)語,強迫痕跡,顯然(ran)可見(jian)。至于自(zi)(zi)動(dong)(dong)方面,則也有幾種不(bu)(bu)同(tong)的(de)(de)(de)原因:(1)年老宮(gong)(gong)人(ren)(ren)(ren)之(zhi)最大(da)希(xi)望(wang)(wang),承帝(di)(di)王(wang)之(zhi)恩寵而(er)已,而(er)要求(qiu)恩寵,以顏色為最要條件(jian)。年老色衰,自(zi)(zi)問(wen)此身更(geng)無見(jian)天(tian)日之(zhi)前,只好逃之(zhi)空(kong)門,在藥爐經(jing)卷間了此寂(ji)寞殘生了。王(wang)建《送(song)宮(gong)(gong)人(ren)(ren)(ren)入(ru)道(dao)》詩(shi)(shi)云(yun):蕭(xiao)蕭(xiao)白發(fa)(fa)出(chu)(chu)(chu)宮(gong)(gong)門;于鵠(hu)云(yun):自(zi)(zi)傷白發(fa)(fa)辭金(jin)屋。其(qi)(qi)事出(chu)(chu)(chu)于不(bu)(bu)得已,其(qi)(qi)情(qing)實可哀憐。(2)消(xiao)極(ji)的(de)(de)(de)思想長門歲月,孤寂(ji)難堪(kan),久閉此中(zhong),精神(shen)上安(an)(an)能不(bu)(bu)感受(shou)煩惱?厭世觀(guan)念(nian),既漸養(yang)成,自(zi)(zi)然(ran)不(bu)(bu)能不(bu)(bu)向宗(zong)教中(zhong),別(bie)尋(xun)安(an)(an)身立命(ming)之(zhi)地。張蕭(xiao)遠(yuan)詩(shi)(shi):金(jin)丹擬駐千年貌。殷(yin)堯(yao)藩詩(shi)(shi):清宵有夢步瑤(yao)池。王(wang)建詩(shi)(shi):發(fa)(fa)愿蓬(peng)萊見(jian)王(wang)母。如(ru)果宮(gong)(gong)人(ren)(ren)(ren)們(men)心理上不(bu)(bu)感受(shou)痛苦,則她們(men)都是生機活潑的(de)(de)(de)青年,前途希(xi)望(wang)(wang),非常遠(yuan)大(da),何致作這種成仙的(de)(de)(de)幻(huan)想呢?(3)借入(ru)道(dao)而(er)得自(zi)(zi)由(you)此節當于后(hou)(hou)文詳論(lun)。

三)入道宮人生活之豪奢

《圣(sheng)女祠》:松篁(huang)臺殿(dian)(dian)蕙蘭幃(wei),龍護瑤窗(chuang)鳳掩(yan)扉。無(wu)質易迷三里霧,不寒長著(zhu)五銖(zhu)衣(yi);人(ren)間定有崔羅什,天上寧無(wu)劉(liu)武威?寄問釵頭(tou)雙白(bai)燕(yan),每(mei)(mei)朝(chao)(chao)珠(zhu)館幾時歸?在(zai)這首詩中,于(yu)入(ru)道(dao)宮(gong)人(ren)生(sheng)活之(zhi)(zhi)(zhi)奢華,及(ji)其(qi)身(shen)份(fen)都(dou)可(ke)看出:(1)居(ju)處之(zhi)(zhi)(zhi)壯麗(li)入(ru)道(dao)宮(gong)人(ren),大(da)約與(yu)入(ru)道(dao)公主合居(ju),唐時道(dao)觀多(duo)為(wei)皇家(jia)之(zhi)(zhi)(zhi)建筑物。《唐書(shu)》稱(cheng)金仙、玉(yu)(yu)真(zhen)兩(liang)公主筑觀京師,以(yi)方士(shi)史崇玄(xuan)監工(gong)筑觀,作(zuo)者日萬(wan)人(ren)。司空曙有《題(ti)玉(yu)(yu)真(zhen)觀公主山(shan)(shan)池院》詩云(yun):香殿(dian)(dian)留遺影,春朝(chao)(chao)玉(yu)(yu)戶開。石(shi)自蓬山(shan)(shan)得,泉經(jing)太液(ye)來(lai)證以(yi)義(yi)(yi)(yi)山(shan)(shan)詩中之(zhi)(zhi)(zhi)松篁(huang)臺殿(dian)(dian)、龍護瑤窗(chuang)鳳掩(yan)扉若相符合。義(yi)(yi)(yi)山(shan)(shan)其(qi)他(ta)詩涉及(ji)道(dao)觀,亦(yi)無(wu)不莊嚴炳煥,儼(yan)然帶有宮(gong)殿(dian)(dian)色(se)彩(cai),可(ke)以(yi)互相發明。(2)服(fu)飾之(zhi)(zhi)(zhi)奢華《圣(sheng)女祠》次聯是(shi)形容女道(dao)士(shi)服(fu)飾之(zhi)(zhi)(zhi)輕華。按吾人(ren)理想中之(zhi)(zhi)(zhi)仙家(jia),其(qi)服(fu)飾輒為(wei)星冠、玉(yu)(yu)佩(pei)、羽(yu)衣(yi)、霞裳之(zhi)(zhi)(zhi)類,所以(yi)道(dao)士(shi)之(zhi)(zhi)(zhi)服(fu)裝,每(mei)(mei)以(yi)綺羅等輕薄之(zhi)(zhi)(zhi)質料為(wei)之(zhi)(zhi)(zhi),穿著(zhu)起來(lai),始飄(piao)飄(piao)然有凌云(yun)御風的狀態。張籍詩:名初出宮(gong)籍,身(shen)未(wei)稱(cheng)霞衣(yi)。又義(yi)(yi)(yi)山(shan)(shan)詩:衣(yi)薄臨(lin)醒玉(yu)(yu)艷寒青女素娥俱耐冷(leng),月中霜里斗嬋娟,皆可(ke)與(yu)此(ci)詩中之(zhi)(zhi)(zhi)五銖(zhu)衣(yi)參(can)看。釵頭(tou)燕(yan)典見《洞冥記》:元鼎(ding)元年,起招靈閣,有神女留玉(yu)(yu)釵與(yu)帝(di),帝(di)以(yi)賜(si)趙婕妤(yu)。至元鳳中,宮(gong)人(ren)猶見此(ci)釵,謀欲(yu)碎之(zhi)(zhi)(zhi),明旦發匣,惟(wei)見白(bai)燕(yan)飛天上。后宮(gong)人(ren)學作(zuo)此(ci)釵,因名玉(yu)(yu)燕(yan)釵。義(yi)(yi)(yi)山(shan)(shan)用此(ci)典,正(zheng)暗指女道(dao)士(shi)之(zhi)(zhi)(zhi)由(you)宮(gong)人(ren)出身(shen)。至每(mei)(mei)朝(chao)(chao)珠(zhu)館幾時歸?系女道(dao)士(shi)有事他(ta)去,義(yi)(yi)(yi)山(shan)(shan)來(lai)訪未(wei)見,故戲(xi)問釵燕(yan)以(yi)歸期(qi)。至于(yu)《碧城》諸詩,女道(dao)士(shi)生(sheng)活之(zhi)(zhi)(zhi)豪侈,更可(ke)想見。

四)義山所愛女道士之姓名

義山(shan)所(suo)愛(ai)之(zhi)女道(dao)士系(xi)(xi)姓宋(song)名華陽(yang),義山(shan)有《贈(zeng)(zeng)宋(song)華陽(yang)真(zhen)人(ren)兼寄清都劉(liu)(liu)先(xian)(xian)生》詩(shi)(shi)云:淪謫(zhe)千年別(bie)(bie)帝(di)宸(chen)(chen)(chen),至(zhi)今猶(you)識蕊(rui)珠人(ren)。但驚茅(mao)許同(tong)仙(xian)籍,不記劉(liu)(liu)盧是(shi)(shi)世(shi)親。玉檢(jian)賜書迷鳳篆,金華歸(gui)(gui)駕冷(leng)龍鱗。不因杖履(lv)逢(feng)周史(shi),徐(xu)甲(jia)何曾有此身(shen)(shen)?《重過(guo)圣(sheng)女祠(ci)》云上清淪謫(zhe)得(de)歸(gui)(gui)遲(chi)。此云淪謫(zhe)千年別(bie)(bie)帝(di)宸(chen)(chen)(chen)。上清、帝(di)宸(chen)(chen)(chen),本指天上及仙(xian)人(ren)所(suo)居(ju)(ju)之(zhi)所(suo),但在此詩(shi)(shi)中則為帝(di)王居(ju)(ju)處之(zhi)代名詞。可(ke)(ke)見宋(song)華陽(yang)乃(nai)是(shi)(shi)由宮女出身(shen)(shen)。茅(mao)許同(tong)仙(xian)籍言宋(song)與(yu)劉(liu)(liu)同(tong)在道(dao)門。劉(liu)(liu)盧世(shi)親則劉(liu)(liu)宋(song)系(xi)(xi)親眷(juan),馮(feng)氏引(yin)《唐(tang)(tang)文粹(cui)馮(feng)宿(su)撰劉(liu)(liu)先(xian)(xian)生碑(bei)銘》,及《唐(tang)(tang)書敬宗(zong)紀》,謂劉(liu)(liu)清都先(xian)(xian)生即(ji)道(dao)士劉(liu)(liu)從政,號升元先(xian)(xian)生,初棲王屋山(shan),其后遷(qian)居(ju)(ju)都下。可(ke)(ke)見劉(liu)(liu)清都乃(nai)年高有道(dao)之(zhi)士。或者(zhe)即(ji)系(xi)(xi)義山(shan)之(zhi)師(shi),亦未可(ke)(ke)知(zhi)。義山(shan)雖與(yu)宋(song)華陽(yang)有情,而對于劉(liu)(liu)清都,卻非常(chang)恭(gong)敬,但觀其以徐(xu)甲(jia)自比,以周史(shi)比劉(liu)(liu),(徐(xu)甲(jia)事(shi)見《神仙(xian)傳》),可(ke)(ke)見他們(men)有師(shi)生的(de)(de)關系(xi)(xi)。《贈(zeng)(zeng)宋(song)華陽(yang)詩(shi)(shi)》因兼寄劉(liu)(liu)先(xian)(xian)生,故語意(yi)甚(shen)莊,看不出什么戀愛(ai)痕跡(ji)。至(zhi)于《月夜重寄》的(de)(de)一(yi)(yi)首便(bian)不是(shi)(shi)這(zhe)樣了。偷(tou)桃(tao)(tao)竊藥事(shi)難兼,十二(er)城(cheng)中鎖彩(cai)蟾。應(ying)共三英同(tong)夜賞,玉樓仍是(shi)(shi)水晶簾(lian)!偷(tou)桃(tao)(tao)乃(nai)義山(shan)最(zui)慣用的(de)(de)典故,詩(shi)(shi)中引(yin)用不止一(yi)(yi)處,如瑤地歸(gui)(gui)夢碧桃(tao)(tao)閑,王母不來方(fang)朔去,玉桃(tao)(tao)偷(tou)得(de)憐方(fang)朔,惟應(ying)碧桃(tao)(tao)下,方(fang)朔是(shi)(shi)狂夫!

按中國文人好將兩性間戀愛關系,用極香艷,極漂亮的文詞來描寫,什么采蘭呀,贈菊呀,竊玉呀,偷香呀,都成了幽期密約的代名詞。但是義山所戀愛的,并非平常女子,卻是一個出家的人。他既然能用仙女的典故,來影射她的身份;難道于偷情方面,尋不出一個巧妙而恰當的仙家故事嗎?所以他便采用東方朔故典,用偷桃來代表仙家的(de)竊玉(yu)偷香(xiang),這(zhe)真可謂聰明絕頂了。竊藥(yao)亦義(yi)山(shan)慣用的(de)文詞。《淮南子》羿請(qing)不(bu)死之藥(yao)于(yu)西王母,羿妻竊以(yi)奔月,是(shi)為姮娥,此(ci)喻(yu)女(nv)道(dao)士之出家修道(dao)。所(suo)謂事難兼(jian)者,即女(nv)道(dao)士欲守清規,就不(bu)能和男子往(wang)來,和男子往(wang)來,便(bian)不(bu)能守清規,兩(liang)者居(ju)于(yu)反對地位,自然兼(jian)并不(bu)得。但綺年玉(yu)貌,消磨(mo)于(yu)凄涼寺院之中,每遇美景良(liang)辰,未免有(you)(you)情(qing),誰能遣此(ci)?所(suo)以(yi)義(yi)山(shan)又(you)有(you)(you)嫦娥應悔偷靈藥(yao),碧海青天夜(ye)夜(ye)心(xin)!之句。宋(song)華陽觀中規則大約有(you)(you)時較嚴(yan),晚間不(bu)許(xu)出外(wai),故有(you)(you)十二(er)城(cheng)中鎖彩蟾(chan)之語(yu)。又(you)有(you)(you)《昨(zuo)日》有(you)(you)未容言(yan)語(yu)還分散之句。均(jun)足見女(nv)道(dao)士之不(bu)自由。

又《無題》詩一絕云:紫(zi)府仙人號寶燈,云漿未飲結成(cheng)冰。如何雪月交輝夜,更(geng)在(zai)瑤臺第一層?此詩與寄宋姊妹(mei)詩情境相類,想是(shi)同時所(suo)(suo)作。還有(you)些小詩,都(dou)像在(zai)一時期內,為(wei)宋氏姊妹(mei)做的,試錄幾(ji)首(shou)如下:《襪(wa)》:嘗聞(wen)宓妃(fei)襪(wa),渡水欲(yu)生塵(chen),好借(jie)嫦(chang)娥著(zhu),清(qing)秋踏月輪(lun)。《房君珊瑚散》:不(bu)見姮(heng)娥影,清(qing)秋守月輪(lun);月中(zhong)閑杵臼,桂子搗(dao)成(cheng)塵(chen)!因宋華陽(yang)為(wei)觀(guan)中(zhong)規則所(suo)(suo)拘(ju),不(bu)敢于(yu)晚間(jian)出門,十二(er)玉樓(lou)不(bu)啻為(wei)水晶簾所(suo)(suo)隔。義(yi)山于(yu)極寂寞無聊(liao)中(zhong),只(zhi)好想象她們(men)(men)在(zai)觀(guan)中(zhong)賞月的光景,恨(hen)不(bu)借(jie)宓妃(fei)之(zhi)襪(wa),使她們(men)(men)可(ke)以踏月而來。至于(yu)桂子搗(dao)成(cheng)塵(chen)可(ke)為(wei)她們(men)(men)單調(diao)厭倦(juan)的生活(huo)寫照。

五)義山與女道(dao)士之失和

義山與(yu)所戀愛的女(nv)道士曾(ceng)有(you)失和之事。《碧城(cheng)》七律(lv)三首很可以教(jiao)我們看(kan)出一(yi)點痕跡來。錄其(qi)詩如下(xia):碧城(cheng)十(shi)二曲闌干,犀(xi)辟(pi)塵埃(ai)玉辟(pi)寒。閬(lang)苑(yuan)有(you)書多附(fu)鶴,女(nv)床無樹不(bu)棲鸞。星沉海底當窗(chuang)見(jian),雨(yu)過河源隔座看(kan)。若是曉珠明又定(ding),一(yi)生(sheng)長對(dui)(dui)水晶盤。對(dui)(dui)影聞聲已(yi)可憐,玉池荷葉已(yi)田田。不(bu)逢簫史休(xiu)回首,莫(mo)見(jian)洪崖又拍(pai)肩(jian)。紫鳳(feng)放嬌(jiao)銜楚珇,赤鱗狂舞撥湘弦。鄂君悵望舟中夜,繡被焚香獨自(zi)眠(mian)。七夕(xi)來時先有(you)期,洞房簾箔至(zhi)今垂。玉輪顧兔初生(sheng)魄,鐵網珊(shan)瑚(hu)未(wei)有(you)枝。檢與(yu)神方教(jiao)駐景,收將鳳(feng)紙寫(xie)相思(si)。《武皇內(nei)傳》分(fen)明在,莫(mo)道人(ren)間總(zong)不(bu)知。這三首詩,古人(ren)因其(qi)難解,附(fu)會穿(chuan)鑿(zao),更加離奇。

朱竹垞研(yan)究(jiu)這(zhe)幾(ji)首(shou)詩廢寢忘食,用(yong)了全副精神,而研(yan)究(jiu)出來的(de)結果,卻非常(chang)可笑。他說(shuo)(shuo)此(ci)第一首(shou)指(zhi)楊妃(fei)(fei)入道(dao)。第二首(shou)言(yan)妃(fei)(fei)未歸壽(shou)邸(di)之(zhi)事(shi)。第三首(shou)言(yan)明皇(huang)(huang)與(yu)妃(fei)(fei)定情之(zhi)事(shi)。簫史一聯,竹垞謂系明皇(huang)(huang)對貴妃(fei)(fei)的(de)囑咐(fu),蓋喜其芳年(nian)稚齒,又(you)囑其白頭一心,即傳言(yan)定情之(zhi)夕,授鈿合金釵以(yi)固之(zhi)之(zhi)意也(ye)。朱氏自以(yi)為(wei)善于比附,我則以(yi)為(wei)這(zhe)話說(shuo)(shuo)得太無道(dao)理(li),要知專制時代的(de)帝皇(huang)(huang)對于其妃(fei)(fei)嬪(pin),稍賜以(yi)顏色,便(bian)算天恩浩(hao)蕩,而妃(fei)(fei)嬪(pin)能得竹葉羊車,常(chang)常(chang)臨(lin)幸,也(ye)便(bian)像(xiang)是(shi)幾(ji)世(shi)修來的(de)造化。兩方面的(de)關系既系如此(ci),那做帝皇(huang)(huang)的(de)便(bian)到(dao)了鐘漏垂歇,行將就木(mu)之(zhi)年(nian),也(ye)不(bu)(bu)怕(pa)芳年(nian)稚齒的(de)妃(fei)(fei)嬪(pin),敢對他宣布離婚其暗中有(you)外遇者又(you)當別論哪值得這(zhe)樣叮嚀?而且不(bu)(bu)逢簫史休回首(shou)云(yun)云(yun),也(ye)不(bu)(bu)像(xiang)帝皇(huang)(huang)對妃(fei)(fei)嬪(pin)關照的(de)口(kou)氣。其實,這(zhe)三首(shou)詩還是(shi)義(yi)山(shan)與(yu)女道(dao)士戀(lian)愛的(de)啞謎兒(er),與(yu)明皇(huang)(huang)貴妃(fei)(fei),毫(hao)不(bu)(bu)相干。不(bu)(bu)過(guo)細(xi)察(cha)詩意,雙(shuang)方愛情已(yi)有(you)破裂(lie)的(de)痕跡(ji)。女道(dao)士此(ci)時已(yi)厭棄義(yi)山(shan),不(bu)(bu)愿(yuan)仍和他繼續來往,或(huo)者別有(you)所戀(lian),為(wei)義(yi)山(shan)所察(cha)覺,故有(you)不(bu)(bu)逢簫史休回首(shou),莫見(jian)洪崖又(you)拍肩。微含醋意的(de)要求。

但女(nv)道(dao)(dao)(dao)士(shi)(shi)(shi)并不(bu)理(li)會他(ta),自覺(jue)無(wu)聊,于是(shi)(shi)(shi)(shi)又(you)有(you)鄂君悵(chang)(chang)望,繡被孤眠之(zhi)句。第三首則(ze)義(yi)(yi)山(shan)(shan)詠(yong)自己(ji)與女(nv)道(dao)(dao)(dao)士(shi)(shi)(shi)約(yue)期(qi)相會之(zhi)事,七夕借用銀(yin)河(he)鵲橋的(de)故(gu)事,不(bu)必呆指什么日期(qi),女(nv)道(dao)(dao)(dao)士(shi)(shi)(shi)既厭棄義(yi)(yi)山(shan)(shan),所(suo)以(yi)失(shi)約(yue)不(bu)來(lai),害他(ta)空(kong)等了一場(chang),正(zheng)如(ru)鐵網(wang)空(kong)張,珊瑚竟失(shi),滿腔(qiang)懊惱,只好(hao)借鳳紙(zhi)細描了。又(you)《銀(yin)河(he)吹(chui)笙》一首也是(shi)(shi)(shi)(shi)愛情(qing)斷(duan)絕的(de)表現。詩云:悵(chang)(chang)望銀(yin)河(he)吹(chui)玉(yu)笙,樓(lou)寒(han)(han)院(yuan)(yuan)冷(leng)接平明。重衾幽夢他(ta)年斷(duan),別樹羈雌昨夜驚(jing)(jing)。月(yue)樹故(gu)香(xiang)因(yin)雨發,風(feng)簾殘(can)燭隔霜清。不(bu)須浪(lang)作緱山(shan)(shan)意(yi)(yi),湘瑟秦簫(xiao)自有(you)情(qing)。女(nv)道(dao)(dao)(dao)士(shi)(shi)(shi)既與義(yi)(yi)山(shan)(shan)決裂,而義(yi)(yi)山(shan)(shan)余情(qing)不(bu)斷(duan),尚不(bu)勝其眷(juan)戀(lian)(lian)之(zhi)意(yi)(yi)。樓(lou)寒(han)(han)院(yuan)(yuan)冷(leng)猶(you)言共衾無(wu)人(ren),覺(jue)樓(lou)院(yuan)(yuan)更(geng)為清冷(leng)。當輾轉反(fan)側之(zhi)際,回憶從(cong)前好(hao)夢,今已難(nan)尋,庭樹之(zhi)上(shang),偏有(you)驚(jing)(jing)飛的(de)鳥(niao),恍(huang)然是(shi)(shi)(shi)(shi)情(qing)人(ren)舍我的(de)象征,月(yue)榭余香(xiang),風(feng)簾殘(can)月(yue),景物依然,而人(ren)則(ze)不(bu)知(zhi)(zhi)何(he)(he)處,更(geng)使(shi)多情(qing)詩人(ren),為之(zhi)惆悵(chang)(chang)不(bu)已。女(nv)道(dao)(dao)(dao)士(shi)(shi)(shi)之(zhi)厭棄義(yi)(yi)山(shan)(shan),必飾詞將專心修道(dao)(dao)(dao),不(bu)更(geng)牽(qian)于兒(er)女(nv)之(zhi)情(qing),其實她(ta)卻和(he)另一個羽士(shi)(shi)(shi)在鬧戀(lian)(lian)愛。義(yi)(yi)山(shan)(shan)也知(zhi)(zhi)道(dao)(dao)(dao)她(ta)說的(de)是(shi)(shi)(shi)(shi)一派假話,所(suo)以(yi)最后(hou)二句,用一種如(ru)恨如(ru)嘲的(de)口(kou)吻勸她(ta)道(dao)(dao)(dao):你何(he)(he)必假惺(xing)惺(xing)拿修道(dao)(dao)(dao)來(lai)騙我呢(ni)?恐怕你們湘瑟和(he)秦簫(xiao)早在那里倡和(he)了!女(nv)道(dao)(dao)(dao)士(shi)(shi)(shi)之(zhi)厭棄義(yi)(yi)山(shan)(shan)不(bu)知(zhi)(zhi)何(he)(he)故(gu),或(huo)即(ji)因(yin)他(ta)言語不(bu)慎吧?所(suo)以(yi)義(yi)(yi)山(shan)(shan)有(you)《武(wu)皇內傳》分明在,莫道(dao)(dao)(dao)人(ren)間總不(bu)知(zhi)(zhi)的(de)辯護。李義(yi)(yi)山(shan)(shan)固不(bu)能以(yi)漢(han)武(wu)自比,但借《漢(han)武(wu)內傳》里上(shang)元(yuan)夫(fu)人(ren)與西王母(mu)故(gu)事,以(yi)影射出家的(de)公主及(ji)女(nv)道(dao)(dao)(dao)士(shi)(shi)(shi)等,故(gu)不(bu)妨如(ru)是(shi)(shi)(shi)(shi)云云。義(yi)(yi)山(shan)(shan)的(de)情(qing)敵名永道(dao)(dao)(dao)士(shi)(shi)(shi)。

義(yi)(yi)山(shan)(shan)(shan)少年時(shi)曾學(xue)(xue)道(dao)(dao)(dao)于河南的王(wang)屋山(shan)(shan)(shan)(《通典》開(kai)元二(er)十九年京師置(zhi)崇(chong)元館(guan),置(zhi)道(dao)(dao)(dao)學(xue)(xue)生徒有差,謂(wei)之(zhi)道(dao)(dao)(dao)舉。舉送課(ke)試,與明(ming)經同。其《題李肱所遺畫(hua)松》詩憶昔謝四騎(qi),學(xue)(xue)仙(xian)玉陽(yang)(yang)東可證。又《寄永道(dao)(dao)(dao)士(shi)》一絕:共上云山(shan)(shan)(shan)獨下遲(chi),陽(yang)(yang)臺(tai)白道(dao)(dao)(dao)細如絲。君(jun)今并(bing)倚三(san)(san)(san)珠(zhu)樹,不記人(ren)(ren)間(jian)落(luo)葉(xie)(xie)時(shi)!按王(wang)屋山(shan)(shan)(shan)有陽(yang)(yang)臺(tai),可見永道(dao)(dao)(dao)士(shi)是(shi)王(wang)屋山(shan)(shan)(shan)的道(dao)(dao)(dao)士(shi),也就是(shi)義(yi)(yi)山(shan)(shan)(shan)的老同學(xue)(xue)。義(yi)(yi)山(shan)(shan)(shan)之(zhi)認(ren)識宋華(hua)(hua)陽(yang)(yang),想是(shi)永道(dao)(dao)(dao)士(shi)所介紹的。宋華(hua)(hua)陽(yang)(yang)姊妹共有三(san)(san)(san)人(ren)(ren),所以義(yi)(yi)山(shan)(shan)(shan)有應共三(san)(san)(san)英同夜賞之(zhi)詩,從前時(shi)候(hou)宋華(hua)(hua)陽(yang)(yang)和(he)義(yi)(yi)山(shan)(shan)(shan)戀愛,她的兩位姊妹則和(he)永道(dao)(dao)(dao)士(shi)戀愛。后來宋華(hua)(hua)陽(yang)(yang)和(he)義(yi)(yi)山(shan)(shan)(shan)失和(he),也歸到永道(dao)(dao)(dao)士(shi)那邊(bian)去了(le)。故義(yi)(yi)山(shan)(shan)(shan)又有君(jun)今并(bing)倚三(san)(san)(san)珠(zhu)樹的調謔(nve)。三(san)(san)(san)珠(zhu)樹見《山(shan)(shan)(shan)海(hai)經》,郭璞亦有《三(san)(san)(san)珠(zhu)樹贊》,科舉時(shi)代(dai)用以代(dai)表(biao)榜前三(san)(san)(san)名的人(ren)(ren),馮浩(hao)以為此(ci)系詠永道(dao)(dao)(dao)士(shi)登(deng)第而(er)自(zi)己失意之(zhi)事,似乎不大對。義(yi)(yi)山(shan)(shan)(shan)只說你現(xian)在獨擁三(san)(san)(san)美,自(zi)然得(de)意,但我被人(ren)(ren)所棄,如秋風中的落(luo)葉(xie)(xie),漫無所歸,你恐(kong)怕(pa)就不管了(le)。

六)再(zai)上王屋不見女道(dao)士之(zhi)惆悵

按義山(shan)于(yu)(yu)太和九(jiu)年來(lai)往京師,開(kai)成元年至三年常留京。二(er)年自興(xing)元歸(gui)(gui),路過所(suo)愛女(nv)(nv)(nv)(nv)道(dao)(dao)士所(suo)居,則女(nv)(nv)(nv)(nv)道(dao)(dao)士已遷(qian)往他(ta)(ta)處(chu)。故他(ta)(ta)集中有一首(shou)(shou)五排(pai)的(de)(de)《圣(sheng)女(nv)(nv)(nv)(nv)祠》寫不見女(nv)(nv)(nv)(nv)道(dao)(dao)士之(zhi)惆悵。杳靄(ai)逢(feng)仙(xian)跡,蒼茫滯客途;何年歸(gui)(gui)碧落?此路向皇(huang)都(dou)。消息期(qi)青雀,逢(feng)迎異紫(zi)姑。腸回楚(chu)國夢,心(xin)斷(duan)漢宮巫。從騎裁(cai)寒竹,行車蔭白榆。星娥一去(qu)后,月姊更來(lai)無?寡鵠迷蒼壑,羈凰怨翠梧。惟應(ying)(ying)碧桃下,方(fang)朔是(shi)(shi)狂夫!這(zhe)首(shou)(shou)詩(shi)馮(feng)浩以為是(shi)(shi)追悼(dao)令(ling)(ling)狐(hu)楚(chu)之(zhi)作,故將(jiang)它編(bian)入開(kai)成二(er)年《行次西(xi)郊(jiao)一百(bai)韻》之(zhi)前。固不錯,但(dan)(dan)馮(feng)氏誤(wu)信朱(zhu)長孺所(suo)引(yin)《水經注》謂武(wu)都(dou)秦(qin)岡(gang)山(shan)有圣(sheng)女(nv)(nv)(nv)(nv)神(shen),便疑惑圣(sheng)女(nv)(nv)(nv)(nv)祠即(ji)建于(yu)(yu)該(gai)處(chu)。但(dan)(dan)義山(shan)詩(shi)里,從來(lai)沒(mei)有到過武(wu)都(dou)秦(qin)岡(gang)山(shan)的(de)(de)事跡。只有興(xing)元回京時所(suo)走(zou)的(de)(de)路程,與武(wu)都(dou)相近,于(yu)(yu)是(shi)(shi)馮(feng)氏不惜(xi)抹(mo)卻(que)良知,硬將(jiang)好好走(zou)在(zai)由興(xing)元歸(gui)(gui)途上的(de)(de)李義山(shan),拉往數(shu)百(bai)里外的(de)(de)秦(qin)岡(gang)山(shan)打(da)了(le)(le)一個大彎(wan)兒(er)。但(dan)(dan)彎(wan)兒(er)雖然打(da)成了(le)(le),圣(sheng)女(nv)(nv)(nv)(nv)祠的(de)(de)詩(shi),也(ye)(ye)可(ke)以勉強說是(shi)(shi)在(zai)秦(qin)岡(gang)山(shan)做的(de)(de)了(le)(le),只是(shi)(shi)全詩(shi)艷麗芬芳,似寫兒(er)女(nv)(nv)(nv)(nv)情懷,義山(shan)既(ji)特繞(rao)數(shu)百(bai)里的(de)(de)道(dao)(dao)路,專誠叩謁圣(sheng)女(nv)(nv)(nv)(nv)神(shen),不應(ying)(ying)這(zhe)樣輕佻,況于(yu)(yu)吊令(ling)(ling)狐(hu)之(zhi)喪歸(gui)(gui)來(lai),也(ye)(ye)不該(gai)有這(zhe)樣的(de)(de)閑情別致,馮(feng)氏左想右想,覺(jue)得(de)不可(ke)通,索性再橫一橫心(xin),將(jiang)這(zhe)首(shou)(shou)詩(shi)認為一派的(de)(de)寓言(yan),詩(shi)中所(suo)有的(de)(de)艷情,只算(suan)是(shi)(shi)追悼(dao)令(ling)(ling)狐(hu)的(de)(de)話。

在馮氏(shi)這(zhe)種辦(ban)法(fa),方(fang)便(bian)(bian)總算方(fang)便(bian)(bian),但(dan)(dan)他的(de)大(da)錯便(bian)(bian)在這(zhe)時候(hou)鑄成了。因為(wei)他將這(zhe)首五排當作追悼令狐楚(chu)的(de)寓言,以(yi)后各(ge)種關(guan)于(yu)女(nv)(nv)道(dao)士(shi)(shi)(shi)的(de)詩(shi),也(ye)就(jiu)不(bu)能(neng)(neng)不(bu)解(jie)作希(xi)冀(ji)令狐绹(tao)提(ti)挈的(de)寓言了。我以(yi)為(wei)圣女(nv)(nv)祠并非真有(you)(you)(you)其地(di),不(bu)過(guo)(guo)是(shi)義山情人所居(ju)寺觀之代(dai)名詞。義山由(you)興元還,過(guo)(guo)此(ci)祠,所愛之女(nv)(nv)道(dao)士(shi)(shi)(shi)已他去(qu),故有(you)(you)(you)何(he)年歸碧落的(de)疑(yi)問。青雀一(yi)(yi)聯(lian)與昨(zuo)日紫(zi)姑神去(qu)也(ye),今朝青鳥使來(lai)賒(《昨(zuo)日》)相同(tong),不(bu)過(guo)(guo)此(ci)處(chu)是(shi)說(shuo)女(nv)(nv)道(dao)士(shi)(shi)(shi)現在究歸何(he)處(chu),無從(cong)(cong)探聽,只有(you)(you)(you)待青鳥攜(xie)將消息來(lai)罷(ba)。楚(chu)國夢兼(jian)指(zhi)(zhi)所愛宮(gong)嬪而言,漢(han)宮(gong)巫(wu)則指(zhi)(zhi)女(nv)(nv)道(dao)士(shi)(shi)(shi),因為(wei)女(nv)(nv)道(dao)士(shi)(shi)(shi)系由(you)宮(gong)女(nv)(nv)出身,可以(yi)時常入宮(gong)醮祭,故以(yi)此(ci)呼(hu)之。從(cong)(cong)騎一(yi)(yi)聯(lian),是(shi)想(xiang)象(xiang)女(nv)(nv)道(dao)士(shi)(shi)(shi)臨走(zou)的(de)景況。月姊一(yi)(yi)聯(lian)是(shi)希(xi)望她(ta)(ta)更回來(lai)。寡鵠、羈凰指(zhi)(zhi)宮(gong)嬪,義山所認識的(de)宮(gong)嬪,乃敬宗(zong)所遺(yi)下的(de)后宮(gong)人,所以(yi)說(shuo)她(ta)(ta)們(men)(men)是(shi)寡鵠。這(zhe)詩(shi)后段幾句的(de)大(da)意:是(shi)女(nv)(nv)道(dao)士(shi)(shi)(shi)雖已經(jing)遷去(qu),我不(bu)能(neng)(neng)同(tong)她(ta)(ta)們(men)(men)更戀愛了,但(dan)(dan)宮(gong)中還有(you)(you)(you)不(bu)自由(you)的(de)宮(gong)嬪,還要我們(men)(men)偷桃的(de)方(fang)朔,去(qu)安(an)慰她(ta)(ta)們(men)(men)呢。又有(you)(you)(you)《重過(guo)(guo)圣女(nv)(nv)祠》一(yi)(yi)首:白石巖扉碧鮮滋,上清淪謫得歸遲。一(yi)(yi)春夢雨常飄瓦,盡日靈風不(bu)滿(man)旗。萼(e)綠華(hua)來(lai)無定所,杜蘭香去(qu)未移時。玉郎(lang)會此(ci)通仙籍(ji),憶向天階(jie)問紫(zi)芝(zhi)。

七)華陽觀

我前回已說(shuo)過《圣女(nv)祠》,并無其地,不過義山情人所居祠宇之代名祠。又曾(ceng)說(shuo)義山情人是(shi)姓宋而住華陽(yang)觀中的女(nv)道士,那末(mo),圣女(nv)祠就是(shi)華陽(yang)觀了。

但華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)觀(guan)究竟是(shi)什么(me)(me)寺觀(guan)呢?《唐(tang)(tang)書》:代宗女華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)公(gong)(gong)主,性(xing)聰穎,上奇愛(ai)之。大歷(li)七(qi)(qi)年(nian)(公(gong)(gong)元七(qi)(qi)七(qi)(qi)二)以(yi)病丐為道士(shi),號瓊華(hua)(hua)(hua)真人(ren)白(bai)居(ju)易(yi)《春(chun)(chun)題華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)觀(guan)》:帝(di)子吹簫逐(zhu)鳳凰(huang),空留仙洞號華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)。落花(hua)何(he)處堪惆(chou)悵,頭白(bai)宮人(ren)掃影(ying)堂!自注:觀(guan)即華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)公(gong)(gong)主故宅,有(you)(you)舊(jiu)內人(ren)存焉。因此我們(men)知道華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)觀(guan)是(shi)華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)公(gong)(gong)主的舊(jiu)觀(guan)。但是(shi)這(zhe)華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)觀(guan)又在什么(me)(me)地方(fang)(fang)呢?唐(tang)(tang)歐陽(yang)(yang)(yang)(yang)詹有(you)(you)《玩(wan)月(yue)永(yong)(yong)(yong)(yong)崇(chong)里(li)華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)觀(guan)》詩和(he)序(見《全(quan)唐(tang)(tang)詩》和(he)《唐(tang)(tang)文(wen)粹》)白(bai)居(ju)易(yi)有(you)(you)《永(yong)(yong)(yong)(yong)崇(chong)里(li)觀(guan)居(ju)》詩,中有(you)(you)永(yong)(yong)(yong)(yong)崇(chong)里(li)巷(xiang)靜,華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)觀(guan)院幽等句(ju)。我們(men)又可(ke)以(yi)知道華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)觀(guan)是(shi)在永(yong)(yong)(yong)(yong)崇(chong)里(li)。但永(yong)(yong)(yong)(yong)崇(chong)里(li)在什么(me)(me)地方(fang)(fang),這(zhe)也不(bu)可(ke)不(bu)考(kao)。白(bai)居(ju)易(yi)《春(chun)(chun)中與(yu)盧四(si)周諒華(hua)(hua)(hua)陽(yang)(yang)(yang)(yang)觀(guan)同(tong)居(ju)》詩:性(xing)情懶慢好(hao)相親,門巷(xiang)蕭條(tiao)稱作(zuo)鄰(lin)。背燭共憐深夜月(yue),蹋花(hua)同(tong)惜少年(nian)春(chun)(chun)。杏(xing)壇住僻雖宜病,蕓(yun)閣(ge)官微不(bu)救貧(pin)。文(wen)行如君(jun)尚憔悴,不(bu)知霄漢待何(he)人(ren)?白(bai)居(ju)易(yi)時為校書郎,所以(yi)有(you)(you)蕓(yun)閣(ge)之句(ju),他的《早春(chun)(chun)獨游曲江》有(you)(you)朝從直城出,春(chun)(chun)傍曲江行回看蕓(yun)閣(ge)笑,不(bu)似(si)有(you)(you)浮名

我(wo)們可以(yi)(yi)知道校書(shu)閣雖(sui)在(zai)城(cheng)里,離曲(qu)(qu)江(jiang)不(bu)(bu)(bu)遠,可以(yi)(yi)互(hu)相(xiang)(xiang)(xiang)望見。居(ju)(ju)易之(zhi)(zhi)(zhi)僦居(ju)(ju)華(hua)陽(yang)觀(guan)(guan),大(da)(da)約因(yin)其(qi)離閣甚近,早夕入閣校書(shu)便(bian)利。因(yin)此又知華(hua)陽(yang)觀(guan)(guan)與秘書(shu)省相(xiang)(xiang)(xiang)鄰(lin),離曲(qu)(qu)江(jiang)也(ye)不(bu)(bu)(bu)遠。居(ju)(ju)易應舉(ju)時,曾(ceng)僦居(ju)(ju)華(hua)陽(yang)觀(guan)(guan)以(yi)(yi)習舉(ju)業,故(gu)后有重過(guo)華(hua)陽(yang)觀(guan)(guan)詩(shi)。華(hua)陽(yang)觀(guan)(guan)中雖(sui)有舊宮人女道士(shi)(shi)等,但僦居(ju)(ju)舉(ju)子(zi)(zi)仍極多,因(yin)為(wei)(wei)它的位置和(he)曲(qu)(qu)江(jiang)相(xiang)(xiang)(xiang)近,曲(qu)(qu)江(jiang)有題名(ming)的慈恩寺塔(ta),有杏(xing)園,都和(he)舉(ju)子(zi)(zi)有密(mi)切關系。錢希白(bai)《南(nan)部新書(shu)》:長安舉(ju)子(zi)(zi),六月后落第者,不(bu)(bu)(bu)出京,謂之(zhi)(zhi)(zhi)過(guo)夏。多借(jie)凈坊(fang)廟院(yuan)作文章,曰(yue)夏課(ke)。時語曰(yue):槐花(hua)黃,舉(ju)子(zi)(zi)忙。李肇(zhao)《國史(shi)補(bu)》:既(ji)捷,例書(shu)其(qi)姓名(ming)于慈恩寺塔(ta),謂之(zhi)(zhi)(zhi)題名(ming)會。大(da)(da)宴(yan)于曲(qu)(qu)江(jiang)亭子(zi)(zi)謂之(zhi)(zhi)(zhi)曲(qu)(qu)江(jiang)會敕下后,人置皮袋,例以(yi)(yi)圖章酒器錢絹實其(qi)中,逢花(hua)即(ji)飲,故(gu)張(zhang)籍(ji)詩(shi)云:無人不(bu)(bu)(bu)借(jie)花(hua)園宿,到處皆攜酒器行。曲(qu)(qu)江(jiang)之(zhi)(zhi)(zhi)宴(yan),行市羅列,阛閭為(wei)(wei)之(zhi)(zhi)(zhi)半空。公(gong)卿家以(yi)(yi)是日揀選東床,車馬闐塞(sai),莫可殫述。李綽(chuo)《秦中歲時記》:進(jin)士(shi)(shi)杏(xing)園初宴(yan),謂之(zhi)(zhi)(zhi)探(tan)花(hua)宴(yan)。差少俊(jun)一人為(wei)(wei)探(tan)花(hua)使,遍(bian)游(you)名(ming)園。若他人先折花(hua),便(bian)被罰。《舊唐書(shu)宣宗紀》:敕自今進(jin)士(shi)(shi)放榜,杏(xing)園仍舊宴(yan)集,有司(si)不(bu)(bu)(bu)得禁(jin)制。武(wu)宗好巡游(you),故(gu)曲(qu)(qu)江(jiang)亭禁(jin)人宴(yan)聚也(ye)。因(yin)此白(bai)居(ju)(ju)易的杏(xing)壇住僻雖(sui)宜(yi)病,蹋花(hua)同(tong)惜(xi)少年春,可以(yi)(yi)算做即(ji)景即(ji)事(shi)的詩(shi)。居(ju)(ju)易又有《自城(cheng)東至(zhi),以(yi)(yi)詩(shi)代書(shu),戲招(zhao)李拾遺,崔(cui)二十(shi)六先輩》一詩(shi),曲(qu)(qu)江(jiang)在(zai)長安城(cheng)東,居(ju)(ju)易之(zhi)(zhi)(zhi)所謂自城(cheng)東至(zhi),即(ji)自華(hua)陽(yang)觀(guan)(guan)中至(zhi)之(zhi)(zhi)(zhi)謂。于是我(wo)們知道:華(hua)陽(yang)觀(guan)(guan)是在(zai)城(cheng)的東邊(bian),和(he)曲(qu)(qu)江(jiang)相(xiang)(xiang)(xiang)近。

八)義山之住處

華(hua)陽(yang)觀在(zai)(zai)貞(zhen)元之(zhi)間景(jing)況很冷落,白居(ju)易詩(shi)可(ke)(ke)證。到義(yi)(yi)山時,有(you)(you)(you)四(si)五個(ge)(ge)公(gong)主(zhu)同時出(chu)家,天寶大亂之(zhi)后(hou)(hou)(hou),物力維艱,建(jian)不起金仙、玉(yu)真那樣的(de)(de)寺觀。只好住在(zai)(zai)她們(men)的(de)(de)舊寺觀中(zhong),華(hua)陽(yang)觀這時候大約(yue)也住了一個(ge)(ge)公(gong)主(zhu),所(suo)(suo)以頓然熱鬧起來(lai)。義(yi)(yi)山于開成元年住在(zai)(zai)京(jing)里攻(gong)舉業。他是否僦居(ju)華(hua)陽(yang)觀,我們(men)無法證明(ming)。但我可(ke)(ke)以知道他所(suo)(suo)居(ju)離(li)(li)華(hua)陽(yang)觀不遠。他和王(wang)(wang)茂(mao)元女(nv)兒結婚,婚后(hou)(hou)(hou)同來(lai)京(jing)師即假館于李(li)(li)十將(jiang)軍(jun)。因李(li)(li)十將(jiang)軍(jun)是王(wang)(wang)茂(mao)元夫人(ren)的(de)(de)兄(xiong)弟:為義(yi)(yi)山妻(qi)王(wang)(wang)氏的(de)(de)娘(niang)舅。李(li)(li)十將(jiang)軍(jun)住在(zai)(zai)招國里。《長安志》:昭國坊(fang)在(zai)(zai)朱雀街(jie)東(dong)(dong)第(di)三(san)街(jie)所(suo)(suo)云街(jie)東(dong)(dong),想(xiang)即近(jin)城東(dong)(dong)的(de)(de)街(jie)坊(fang)。義(yi)(yi)山《病中(zhong)早訪招國李(li)(li)十將(jiang)軍(jun)遇挈(qie)家游曲(qu)(qu)江》,有(you)(you)(you)家住紅蕖曲(qu)(qu)水濱之(zhi)句(ju),可(ke)(ke)見李(li)(li)十將(jiang)軍(jun)住在(zai)(zai)離(li)(li)曲(qu)(qu)江不遠的(de)(de)地(di)方(fang)。義(yi)(yi)山病中(zhong)猶能(neng)訪李(li)(li)將(jiang)軍(jun),則居(ju)必與之(zhi)鄰(lin)。而且后(hou)(hou)(hou)來(lai)之(zhi)假館與王(wang)(wang)氏同住,想(xiang)都為就近(jin)方(fang)便(bian)起見。況義(yi)(yi)山后(hou)(hou)(hou)因事離(li)(li)京(jing)《寄李(li)(li)十將(jiang)軍(jun)》詩(shi)有(you)(you)(you)同聽漢苑鶯,《思歸(gui)》有(you)(you)(you)舊居(ju)鄰(lin)上苑,時節正遷鶯,等句(ju),所(suo)(suo)謂上苑,即指(zhi)曲(qu)(qu)江離(li)(li)宮(gong)。義(yi)(yi)山所(suo)(suo)居(ju)和華(hua)陽(yang)觀相(xiang)近(jin),又和曲(qu)(qu)江離(li)(li)宮(gong)相(xiang)近(jin),無怪乎有(you)(you)(you)和宮(gong)嬪發生戀愛的(de)(de)可(ke)(ke)能(neng)了,何(he)況入宮(gong)還有(you)(you)(you)永道士第(di)男女(nv)道眾(zhong)的(de)(de)介紹。

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