金元之际“蜀汉正统”论的文史演进与南北汇流

“Shu Han Orthodoxy”in the Jin⁃Yuan Period(1115⁃1368):Evolution of Historical and Fictional Narratives and North⁃South Convergence

金元之际是蜀汉正统思潮形成和定型的关节点。从金人普遍存在的尊刘抑曹倾向到郝经完成《续后汉书》,再到三国剧流行,北方的蜀汉正统思潮经历了百余年的演进。对刘备“自家儿童”的偏爱,对“当阳之役”“永安之命”中刘备民本思想、公天下之心的揭示,是北方蜀汉正统思潮形成的基础。而南方的蜀汉正统论更多是为偏安江左的南宋争得正统地位。南北路径不同,但最终以元初北方对朱熹《通鉴纲目》的认同和增补而殊途同归。曹操形象的滑落和对诸葛亮的礼乐寄托,对这一思潮的生成和演进起到了推动作用。

The Jin⁃Yuan Period(1115⁃1368)is a crucial time for the formation and finalization of Shu Han(221⁃263)Orthodoxy.Shu Han Orthodoxy evolved in the North for over a century,from Jurchen Jin people’s general tendency of honoring Liu Bei(161⁃223)and depreciating Cao Cao(155⁃220),to Hao Jing’s(郝经1223⁃1275)completion of Xu Hou Han Shu(Book of the Later Han Continued),and then to the prevalence of the dramas of the Three Kingdoms.Contributed to the formation of the orthodoxy in the North were the preference for Liu Bei as a“child of one’s own,”the revelation of Liu Bei seeing people as the foundation of a state,and his belief of the world and country for all,as can be shown in the battles fought in Dangyang(当阳)and the posthumous decree made in Yong’an(永安).In comparison,the orthodoxy in the South was made more to find enough righteousness for the legitimacy of the Southern Song Dynasty(1127⁃1279),which was content to retain sovereignty over a part of the country south of the Yangtze River.Though through different pathways,the orthodoxy in the North and that in the South finally converged,when the North recognized and supplemented Zhu Xi’s(1130⁃1200)Tongjian Gangmu(Outlines and Details of the Comprehensive Mirror)in the early Mengolian Yuan Dynasty(1279⁃1368).The decline of Cao Cao’s image and the finding of inner resources in Zhuge Liang’s(181⁃234)ritual system had promoted the formation and evolution of this trend of thought.