著名的十九世紀英國傳教士、漢學家理雅各(James Legge, 1815-1897)博士,花費了半個世紀的光陰,致力於中國經典名著的翻譯計畫,其成就早已備受肯定。談到理氏的翻譯事業,中國學人王韜(1828-1897)大概是名很難被忽略的人物。一八六二年,三十五歲的王韜因涉嫌勾結太平天國,而遭到清朝政府的追緝。在英國駐上海領事麥華陀爵士(Sir Walter Henry Medhurst, 1822-1885)的幫助下,王韜流亡到當時的英屬殖民地香港,擔任理氏的翻譯助手,直至一八七三年理氏正式返英定居為止。在此期間,王韜編寫了《毛詩集釋》、《春秋左氏傳集釋》、《禮記集釋》等書,提供理氏翻譯參考。這些書是研究王韜對理氏譯本部分影響的第一手資料,其學術價值自不待言;但它們都是稿本,未曾以任何形式出版,又久藏美國紐約公共圖書館(New York Public Library)中,借閱不便,因此學界至今對這些資料仍未有較深入的專門研究成果。所幸拜現代圖書館文獻數位化及資料庫建置的潮流所賜,《毛詩集釋》和《禮記集釋》已可利用網際網路完整瀏覽或下載閱讀,顯示此議題的研究條件如今已然具足。 本論文立基於李齊芳(?-2010)、楊晉龍(1951-)、費樂仁(Lauren F. Pfister, 1951-)等學者對《毛詩集釋》的討論成果,以該書為中心,旁涉陳奐(1786-1863)《詩毛氏傳疏》以及理氏《中國經典‧詩經》譯本,主要目的在於釐清兩個問題:第一、《毛詩集釋》中究竟有多少內容係徵引自《詩毛氏傳疏》?第二、未列於《中國經典‧詩經》參考文獻中的《詩毛氏傳疏》,是否經由《毛詩集釋》而被理氏引述於譯本的註腳之中?藉由最基本的文本比對方法,本文發現《毛詩集釋》二千五百零六個條目中,沒有引述《詩毛氏傳疏》者僅八條,部分引述者有四百三十二條,完全引述者則高達二千零六十六條。可見《毛詩集釋》是王韜以《詩毛氏傳疏》為底本,糅合其他文獻資料,並間參己見而成。這表示《毛詩集釋》的性質是王韜專為理氏準備的《詩經》註解資料彙編,而非其個人著作;因此即便受到理氏的鼓勵,王韜始終沒有意願將之出版,而且也未列入個人著作目錄之中。進一步考察理氏在譯本註腳內所引述的三十六處王韜之說,其中有二十七處見於《毛詩集釋》,而此二十七處實際上全是陳奐的意見;如果再將《毛詩集釋》引述《詩毛氏傳疏》的內容,與理氏譯本及其他參考文獻進行比對,至少又可摘出二十五處確實係「間接引述」自《詩毛氏傳疏》的資料或說法。理氏譯本有《詩毛氏傳疏》的內容是可以肯定的事實,而這些內容也在「解釋虛詞」、「訓詁通假」、「標明異文」、「理解毛《傳》」等方面提供了理氏某些助益。
James Legge, a nineteenth-century well-known English missionary and sinologist, spent half-century time on the Chinese classics translation project. His contribution has been highly recommended. When talking of Legge’s translation works, a Chinese scholar Wang Tao must be mentioned. In 1862, Wang Tao was to be promulgated an order for the arrest by Qing government due to his involvement in the Taiping Heavenly Kingdom. By aid of Sir Walter Henry Medhurst, he was exiled to Hong Kong, one of the British colonies at that time, and served as Legge’s assistant until Legge went back to Britain in 1873. During the period of time, he compiled and wrote Maoshi jishi, Chunqiu Zuoshizhuan jishi, and Liji jishi for Legge’s reference to translate these canons. These are valuable and primary sources for studying on Wang’s impact on Legge’s translation. However the works did not be researched thoroughly since they are manuscripts and stored in the New York Public Library. Thanks to the Library’s text digitalization and database construction, now we are easy to review and download them from the website. Based on the studies of contemporary scholars Lee Chi-fang, Yang Ching-lung, and Lauren F. Pfister, my study focuses on Wang Tao’s Maoshi jishi with reference of Chen Huan’s Shi Maoshizhuan shu and Legge’s The She King to clarify two questions: Firstly, how many the content of Maoshi jishi is quoted from Shi Maoshizhuan shu? Secondly, did Legge quote the content of Shi Maoshizhuan shu through Maoshi jishi into his footnotes of The She King? By comparison of texts, my study finds that in whole items of Maoshi jishi, only 8 items are not quoted from Shi Maoshizhuan shu, 432 are partially quoted, and 2066 are completely quoted. Apparently, Wang Tao’s Maoshi jishi is based on Shi Moshizhuan shu and combined with other sources and his personal comments. It means Maoshi jishi is Wang’s preparation as a reference for Legge’s translating work, not his own creation. For this reason, in spite of Legge’s encouragement, he declined to publish it and did not list it in his bibliography. I also find in Legge’s translation, 27 footnotes quoting from Wang Tao’s Maoshi jishi actually are the opinions of Chen Huan. Comparing the quotations of Shi Maoshizhuan shu in Maoshi jishi with Legge’s translation and other texts, the fact that another 25 items quoted indirectly from Shi Maoshizhuan shu is confirmed. Therefore the content of Shi Maoshizhuan shu can be found in Legge’s translation, and they may help Legge to explain the particles, interpret some terms with other phonetic loan characters, indicate different character forms in the text, and understand Mao’s explanations of the Shi.