明代前期的臺閣文風、吳中文化與楚辭學

雍容平正的臺閣文風盛行於明代前期。臺閣諸臣既是皇帝的文學侍從，又為程朱道學的遵行者，文尚歐曾，詩宗盛唐。儒家一直認為屈原行徑有失中庸，《楚辭》文章華而少實。臺閣諸臣受此影響，有關屈騷的論述或只限於對屈原「忠」、「清」品格的強調，或批評其不合於儒家之處，對《楚辭》文本的訓詁、詞章鮮有論及。與此同時，由於吳中一帶特殊的歷史背景，明代初年的吳中文士一直遭受政治排擠，長期處於邊緣化地位，因而孕育出與臺閣習氣頗有差異的博學、尚趣的文化。宣德、正統以後，不少吳中文士擔任朝廷命官，有些甚至高居臺閣，吳中文化因而逐漸對臺閣文化的風貌有所改變。臺閣諸臣深受道學思想濡染，主張詩言志、文以載道。而楚辭研究在吳中文士之間，呈現出不同方向的發展。居於廟堂的吳訥、王鏊等人，強調《楚辭》繼承了《詩經》六義之旨，對楚辭詞章的價值給予了充分的肯定；再如身為朝廷官員的葉盛、劉昌、葉贄等人，或收藏相關著作，或抄寫書中篇章，促進了《楚辭》一書的傳播。至於桑悅、祝允明、沈周等人，由於沉淪下僚、僻處江湖，不時在詩文中流露出對屈騷的共鳴，聊以自澆壘塊；桑悅更留下了明代最早的楚辭學專著《楚辭評》。在臺閣文風不斷受到吳中文化的衝擊、影響的過程中，正、嘉之際終於出現了第一種由臺閣作家著成的楚辭學專書－周用《楚詞註略》。概而言之，明代前期的楚辭學一直處於臺閣文風的籠罩之下，但楚辭學的內涵則是由臺閣諸臣與吳中文士共同建構的。

關鍵字

臺閣文風；吳中文化；楚辭；屈原；明代文學

並列摘要

The writing style of the Imperial Ministries was prevalent throughout the first part of the Ming dynasty. Both literary attendants of the emperors and followers of the neo-Confucianism, these official-writers preferred pure and refined articles eulogizing the flourishing ages of harmony, prosperity and peace. Since Qu Yuan (ca.343-ca.277B.C.) was regarded a heretic of Confucianism and much criticized, these writers made few comments to Chu Ci, most of which were either the recognition of Qu Yuan's loyalty and purity or the criticism against his heresy. The semasiological and literary discussions about the text the Chu Ci were seldom seen. On the other hand, due to the unique historical background of the Jiangsu province, the scholars of this region were discriminated and marginalized politically since the beginning of the Ming dynasty. As a result the Jiangsu scholars developed their own culture: the pursuit of profundity and flavour. Since the coronation of Xuanzong (r.1425-1435), more and more Jiangsu scholars became officials in the Imperial Ministries, and gradually made changes in the existing culture of the Imperial Ministries. Deeply influenced by neo-Confucianism, the traditional official-writers of the Imperial Ministries advocated that literature was only a carrier of the Way. However, the Jiangsu scholars had a different attitude towards Chu Ci. Among the Jiangsu officials, some emphasized the Chu Ci's legacy from the Book of Odes and affirmed its literary characteristics, while some other enhanced the distribution of Chu Ci by collecting various editions and copying the works in this book. As for those who failed to attain a high position, they expressed in their works the sympathy to Qu Yuan. One remarkable example was Sang Yue (1447-1503), a lowly-ranked clerk who composed Chu Ci Ping, the earliest commentary work of Chu Ci in the Ming dynasty. Through the concord and conflict between the style of the Imperial Ministries and the culture of Jiangsu, the first commentary work of Chu Ci authored by an official-writer, i.e. Chu Ci Zhu Lüe of Zhou Yong, came into existence in early 16th century. In a nutshell, the study of Chu Ci in the early part of the Ming dynasty was ever since under the influence of the style of the Imperial Ministries, while as its contents, nonetheless, were built up by the official-writers and the Jiangsu scholars together.