《惜往日》作地与主旨新论

A New Discussion on the Creation Place and Theme of Regret by Gone Days

学界过去针对《惜往日》的研究,主要集中在创作地点与主导思想两方面。在创作地点问题上,今人常森的“汉北说”对传统注家的“江南说”造成了较大的冲击;在主导思想问题上,吴孟复反对闻一多、胡念贻等倡导的“法家思想说”,认为不能以韩非思想来解屈赋。事实上,通过比较《惜往日》与《史记·屈原列传》的文本内容和文本顺序,可以断言《惜往日》关涉顷襄王朝的历史事实,绝不可能是屈原流放汉北时所作,考其辞气又似临终绝笔,与《屈原列传》所记《怀沙》为屈原绝笔相矛盾,存在后人代言的可能性,因此也未必作于江南。而“乘骐骥”六句在用语和结构上完全同于《韩非子》,属法家思想无疑,其与《离骚》等屈作体现的政教伦理追求有着本质差异,称引秦穆公可能出于法家典型的话语方式。

In the past,the academic research on Regret by Gone Days mainly focused on two aspects:the creation place and the dominant ideology.On the issue of creation place,Chang Sen's"North Han Theory"has a great impact on the traditional annotators'"Jiangnan Theory";on the issue of dominant ideology,Wu Mengfu opposes the"legalist theory"advocated by Wen Yiduo and Hu Nianyi,and thinks that Han Fei's thought can not be used to interpret Qu Fu.In fact,by comparing the text content and text order of Regret by Gone Days and Shiji·Quyuan Liezhuan,we can conclude that Regret by Gone Days is related to the historical facts of Qingxiang Dynasty,and it can never be written by Qu Yuan when he was exiled in the north of Han Dynasty.The study of his words seems to be the last stroke on his deathbed,which is in contradiction with Huaisha recorded in Quyuan Liezhuan.It may not be made in Jiangnan.The six sentences of“chengqiji”are completely the same as Han Feizi in terms of language and structure,which belongs to legalism.There is no doubt that they are essentially different from the pursuit of political and religious ethics embodied in Li Sao and other Qu works.It is possible that Qin Mugong was cited from the typical discourse mode of legalism.