司马迁“藏之名山”说新探

Research on Depositing Historical Records in a Famous Mountain

司马迁在《太史公自序》中将《史记》分为正、副两本,副本藏于京师的国家书府,正本“藏之名山”。“藏之名山”是为了将《史记》传给“后世圣人君子”,即所谓“传之其人”,希望以此做到立言不朽。“名山”属于泛指,是秦汉方士宣扬的神仙所在,“藏之名山”用典应为此前流传的大禹得神书以治水的神话。藏于名山的《史记》只有通过后人主动寻找,才能实现“传之其人”,这是一种在时机成熟下的自发性行为。司马迁将儒家立言不朽的追求与方士求仙思想相结合,创立了“藏之名山”的文化传统,成为后世文人著书立说的最高追求,对道教中道经的传授方式也有重要影响。颜师古对“藏之名山”所作“备亡失”的阐释,对古代图书的保存同样也有深远影响。

According to Sima Qian,He copied Historical Records,the original deposited in a famous mountain,the copy in the national library of the capital.Depositing the original in a famous mountain was aimed at handing down to some-one,and he expected this will making him immortalized.The famous mountain which Sima Qian said was where the immor-tals lived,and the opinion that depositing Historical Records in a famous mountain should be based on the story that Yu tamed floods depending on the book obtained in a famous mountain.After Sima Qian died,Someone can get the deposited Historical Records through their own efforts voluntarily at a certain time.Sima Qian created the cultural tradition that deposit-ing the books in a famous mountain,through mixing together Confucianism that he expected to be immortal by writing books and the alchemists’thoughts.This cultural tradition became Chinese ancient intellectuals’ultimate aim in the field of writing,and had a major impact on the way of handing down Taoist scriptures.Yan Shigu advanced the reason that Sima Qian depositing Historical Records in a famous mountain was in order not to lose.This interpretation also had an important effect on the preservation of books in ancient times.