明清小說與筆記之宦官生祠敘事研究

歷來研究明清小說的宦官敘事，多聚焦於明末魏忠賢及其禍國殃民的權宦事蹟與形象，而「立生祠」的情節被視為形塑宦官負面形象的方式之一。但明代劉瑾、王堂、孫隆、劉璟等權宦已有生祠，隨著宦官勢力越加龐大，生祠數量也增多，藉此傳達朝廷之外的權威，故宦官生祠敘事有其重要性，本文聚焦於明清小說並參照筆記，探究宦官生祠敘事之呈現、演變及其意義。首先，「生祠賜額與從祀孔廟的意圖」呈現出「政統與道統話語權之爭」，魏祠以前的宦官「帝王賜額」名稱較少被記載，而《斥奸書》、《檮杌閑評》、《天雨花》中的魏祠祠額為帝王所賜，具有「政統」合法性，且多以仁德等儒家德目命名，以彰顯「賢德」之「賢宦」形象，及對於國家之貢獻和地方百姓的「恩惠」。至於魏祠「從祀孔廟的意圖」則開啟立宦官生祠於孔廟和太學旁之風氣，宦官取得儒家「道統」之話語權，且致力於使其形象「化奸為賢」；而《警世陰陽夢》、《斥奸書》、《剿闖通俗小說》、《天雨花》中之宦官生祠則多選址於都城、西湖等名勝，以達到宣揚「權宦」勢力之效果。其次，「生祠塑像、喜容與建築」神化了明代宦官之形象，正史中「權宦」因耗費鉅資立生祠、建築僭越禮制而飽受批評，故多為「奸／惡宦」的負面形象，小說與筆記中的宦官生祠存在的時間不長，多隨著其失勢而被毀，但卻可能因對於當地有貢獻之「賢宦」形象，而保留塑像於生祠改建成的建築中；從《斥奸書》、《檮杌閑評》、《鼓掌絕塵》、《鎮海春秋》可見生祠塑像服飾、配件僭用帝王儀制，反映出作者批判「權宦」的意圖；《斥奸書》與《天雨花》延續並強化「奸宦」形象，指出生祠建築與擺設僭用帝王儀制，是導致帝王駕崩和明亡的重要原因。清代在明代小說的生祠敘事基礎上增加細節，反映出中央官員與地方仕宦對於「權宦」是否有功於地方的不同態度，宦官與地方仕宦也共同形塑出游移於賢宦、奸／惡宦之形象，故梳理明清小說與筆記中的宦官生祠敘事之呈現與演變，可理解明清宦官敘事的多元性及意義。

關鍵字

宦官敘事；魏忠賢；生祠；塑像；明清小說

並列摘要

Studies of eunuch narratives in Ming and Qing novels have always focused on Wei Zhongxian in the late Ming Dynasty and his deeds and images of powerful eunuchs who brought disaster to the country and the people. The plot of "Lisheng Temple" is regarded as one of the ways to create a negative image of eunuchs. However, in the Ming Dynasty, powerful eunuchs such as Liu Jin, Wang Tang, Sun Long, and Liu Jing already had living temples. As the eunuchs became more powerful, the number of living temples also increased to convey authority outside the court. Therefore, the narrative of the eunuchs' living temples has its own importance. Sex, this article focuses on Ming and Qing novels and refers to notes to explore the presentation, evolution and significance of the eunuch's birthplace narrative. First of all, "the granting of foreheads in the ancestral temple and worshiping in the Confucius Temple" presents a "struggle between political authority and Taoist tradition". The names of the eunuchs before the Wei ancestral hall who were "granted foreheads by the emperor" are rarely recorded, while the Book of Accusing Treachery and The Wei ancestral temples in Qixian Commentary and Tianyuhua were given by the emperor and had the legitimacy of "political rule". They were mostly named after Confucian virtues such as benevolence and virtue to highlight the image of "virtuous officials" and "virtuous officials", and its contribution to the country and "favor" to local people. As for the Wei ancestral temple "consecrated to the Confucius Temple", it started the trend of setting up eunuch temples next to the Confucius Temple and Taixue. The eunuchs obtained the right to speak of the Confucian "Taoism" and devoted themselves to its image to "turn evil into virtuous people"; and Warning the World Yin and Yang, the eunuch temples in "Dream", Book of Denial of Adultery, Popular Novel of Suppression and Tianyuhua are mostly located in the capital city, West Lake and other famous places to achieve the effect of promoting the power of "eunuchs". Secondly, "statues, happy faces and architecture of living temples" deified the image of eunuchs in the Ming Dynasty. In the official history, "quan eunuchs" were criticized for spending huge sums of money to build living temples and violating the etiquette system, so they were mostly "treacherous/ evil eunuchs". The negative image of the eunuchs in the novels and notes did not exist for a long time. Most of them were destroyed as they lost power. However, the statues may be preserved in the reconstruction of the eunuchs because of the image of "virtuous eunuchs" who contributed to the local area. Among the completed buildings, it can be seen from Book of Denial, Xianju Xianping, Applause Juechen, and Zhenhai Spring and Autumn that the costumes and accessories of the statues in the temple are inappropriately made of imperial rituals, reflecting the author's criticism of "powerful officials" The purpose of Rebuking Adultery and Tian Yu Hua is to continue and strengthen the image of "treacherous eunuchs", pointing out that the construction and decoration of birthplaces and temples were an important reason for the death of emperors and the fall of the Ming Dynasty. The Qing Dynasty added details based on the ancestral narratives in the Ming Dynasty novels, reflecting the different attitudes of central officials and local officials on whether "power eunuchs" contributed to the local area. Eunuchs and local officials also jointly shaped the wandering between virtuous eunuchs and traitors. The image of evil eunuchs, therefore, by sorting out the presentation and evolution of eunuch birth and temple narratives in Ming and Qing novels and notebooks, we can understand the diversity and significance of eunuch narratives in Ming and Qing Dynasties.