從儀式行為論先秦賦《詩》的體制

Abstract

從儀式行為論先秦賦《詩》的體制

摘要

本文擬從「賦詩」儀式行為的角度討論先秦《詩》的文本體制。筆者意圖透過《左傳》及《國語》所記述賦詩事例的口頭接受情境，探究《詩》在儀式交流中所發揮的言語作用。研究重點在於分析《詩》文被口頭引述時，其言語訊息如何影響到賦詩活動的事件脈絡，以及反過來探究賦詩活動的具體條件如何融入《詩》文固有的言語結構。第一章〈緒論〉初步從口頭儀式文化的觀點討論古典的傳授條件，藉此推測先秦《詩》文本的口頭流傳與接受情況。 第二章則略論早期《詩》傳統中用《詩》的角色。筆者想要指出的是，現存賦詩文例所展現出的《詩》三百詩歌訊息的雙關性──一方面是古典，一方面又是用《詩》者表達場合性意志的媒介──這裡面其實反映不少先秦文獻對《詩》文本體制的理解。本文第三章進而探究《詩》三百故有的詩歌訊息所以能與不同運用脈絡產生場合性所指關係的相關文本條件。在此筆者借用現代語言學將詩歌訊息看成「無實指的假充陳述」的觀點來說明《詩》三百此一文本特色。接著本文探討用《詩》的儀式常規及其對《詩》文本作用的含義。在《左》、《國》史傳作者的眼光裡，賦詩言志絕非偶然的表情達意方式。《詩》三百不同章句多符合一定的場合與儀式條件。何人在何種情況之下該引用哪一段《詩》文；受賦者該以哪一段《詩》文回覆，主導賦詩情境的發展。本文乃認為上述二點描寫《詩》三百儀式文本的特色。隨著詩歌訊息之聲明賦詩者援引故有的儀式模式，藉以創造或支配賦詩活動當下的儀式脈絡。於此方面筆者直接舉例分析賦詩事例中詩歌訊息以及詩歌訊息的言語解構如何貫穿及支配賦詩之情境。在此本文尤其注意韻律、對句法等詩歌訊息的口頭因素所扮演的角色。 第四章則從受賦者的角度探討賦詩的接受條件。筆者主張賦詩者所援引的是儀式模式，故受賦者的接受程序多少等於一種「模式識別」(pattern recognition)。筆者想要指出的是，賦詩題目方面的模式識別伴隨著一個音韻模式識別。筆者認為此乃儀式中《詩》口頭引述和《詩》文本詮釋之間主要的差別所在。

Quoting the ritual discourse: Re-defining the early odes tradition from their received instances of oral ritual retrieval

Abstract

The present dissertation deals with the nature of the odes (shi「詩」) texts, now to be found in the Eastern Han Book of Songs (Shijing《詩經》) anthology, as can it can observed from numerous descriptions of their oral recitation in extant early Warring States texts. My goal is to show that instead of an often assumed hermeneutic continuity between received instances of textual retrieval of the odes in pre-Qin times and post-Han Shijing hermeneutics respectively, the former represent a largely oral textual praxis that behaves very differently from later Shijing reading habits. Accordingly, the prominence of the odes in pre-imperial times should be explained on the grounds of the former, rather than by referring to the received Han readings. Following traditional readings, imperial and modern scholars alike mostly view the Shijing texts as reflecting events of composition, containing individual or collective authors’ poetic messages. However, in pre-Qin poetry citation (yin shi引詩) and recitation (fushi賦詩), the only evidence we have of the odes existence prior to early Western Han times, it was the context of the textual retrieval that informed the text of an ode from quotation to quotation, whereas the poetic message itself did not relate to compositional events or authorial intent. In all received instances of poetry citation and recitation, the odes are treated as communal ritual texts, transmitted to be put to use in ritual and political exchange. They provided constant ritual patterns to be filled with the particularities of a given event. The goal of my dissertation is to elucidate how the odes constituted and functioned as a defined group of cultural texts before their final canonization, by probing into the circumstances, forms and purposes of their earliest attestable use, namely the recitation instances (fushi) to be found in the Zuozhuan and in the Guoyu. The main focus of my investigation lies on how the oral components of the odes’ texts came to function in the sign-system of pre-Qin ritual exchange. How did rhyme and other phonologic patterns contribute to the efficacy of the odes’ text in ritual discourse? In how far did they help to create texts that were stable in their verbal structure, but at the same time were able to embody different meanings according to changing contexts? In dealing with these questions the author relies heavily on theories on the “poetic function” and on “ritual speech-acts” brought forth among others by Roman Jakobson and Wade T. Wheelock. Both concepts, as far as they can be applied to ancient Chinese poetry, are likely to have played a major role in the functioning of a ritual sign-system called “shi” (odes).