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觀念的流動 -朝鮮宗唐詩風興起與明人復古思潮之關聯-

A Flow of Ideas -The similarities between the rise of Tang-style poetry in Chosŏn and the Ming Archaist movement-

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16世紀前中期朝鮮宗唐詩風和明人復古思潮存在諸多以往研究未曾關注的相似特點。 朝鮮早期宗唐群體中的金凈、朴祥等人“詩尚盛唐, 文尚西京”之宗尚和明代復古派宗尚相似。 朝鮮“三唐詩人”崔慶昌、白光勳、李達效法唐人, 以絕句形式寫樂府題詩歌的宗唐方式, 罕見于高麗、朝鮮前期以及中國宋元時代, 卻和明人復古宗唐方式相似。 同時, 一種流行於明代復古派周圍的詩歌鑒別遊戲, 也以相似形式在朝鮮“三唐詩人”及其周邊群體中流行。 雙方相似的詩文宗尚、宗唐方式以及詩歌鑒別遊戲都是這一時期東亞文學史上出現的新興現象。 多層面的相似特點指向朝鮮宗唐詩風興起和明人復古思潮之間的關聯, 展現了明人復古思潮傳播並非整體匯入, 而是涓滴成河, 從淺層宗尚口號傳播, 至部分具體內涵擴散, 附帶外圍文化現象蔓延這一觀念流動的過程。 朝鮮早期宗唐詩風和明人復古思潮的相似特點, 在現存文獻記載明代復古派文集傳入朝鮮以前就已形成。 這意味著考察16世紀明代中國與朝鮮之間的文學觀念流動, 不能完全依賴現存文獻記載的書籍交流。 “觀念的流動”渠道不僅包括書籍等文獻交流, 也包括人員面對面的交流。 而現存的交流記錄具有偶然性, 實際的觀念流動, 應當比文獻記錄中的更為豐富。 16世紀東亞文學交流模式、傳播時差值得重新評估。

Abstract

There are several similarities between the rise of Chosŏn Tang-style poetry and the Ming Archaist movement in the early and mid-16th century that have been neglected by early scholarship. The Chosŏn literati who launched Tang-style poetry advocated the poetry of the High Tang and the prose of the Western Han as literary models (詩尚盛唐,文尚西京), which is similar to the literary slogan of the Ming Archaist movement. The Samdang Poets (三唐詩人) of Chosŏn composed Tang-style poems in quatrains under Yuefu (樂府) titles, which had rarely appeared in Koryŏ, early Chosŏn, or Song and Yuan China, but became popular with the Archaist movement. Around the same time, a poetry identification game popular among the literati of the Archaist movement spread to Chosŏn and gained popularity in the social circles of the Samdang Poets. These multiple similarities, from the dissemination of the Archaist slogan to the substantial content and peripheral cultural phenomena, suggest relations between the rise of Tang-style poetry in Chosŏn and the Ming Archaist movement, reflecting a process of “the flow of ideas.” The similarities had already formed before the earliest extant recorded date of the spread of collections of the archaists’ works to Chosŏn, indicating that a comprehensive understanding of “the flow of ideas” between Chosŏn and Ming in the 16th century cannot be based entirely on the extant records of the exchange of books. The channels and time lag of literary exchange are therefore worth reassessing.

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