漢〈郊祀歌〉十九張考論

The Jiao-si Songs of the Han Dynasty

筆者在重讀《史記》、《漢書》相關記述的基礎上，對漢〈郊祀歌〉十九章的創作年代和作者、甲乙次第、用樂禮節、句式以及其中的紀瑞詩與武帝封禪求仙的關係等問 題，作了新的探索和研究。文中指出〈郊祀歌〉的十章祠神樂作於元鼎六年，十章紀瑞詩則作於元狩元年至太始三年的不同時間；十九章的詞作者是武帝朝元鼎六年還在世的一批文人，除鄒子外其餘皆不可確指。十九章中的十章祠神樂可以肯定是李延年的度曲，十章紀瑞詩的作曲則當出於延年或與延年同時的樂府諸音家之手；十九章雖有其甲乙次第之分，但卻不是當日排定的一個順序。班氏所錄，不過是把武帝朝二十九年間創作，並曾用於郊廟的樂歌總雜一處而已。筆者在研究漢家泰畤郊祀的神靈及其尊卑排次後，得到了泰畤祭壇的構成型態，由此排出了十章祠神樂當時的演奏次第；十九章的句子中原有「兮」字，後為班氏所刪，其句型並非是變《楚辭》的句型而成；十章紀瑞詩的創作與武帝封禪求仙的歷史相始終，主要是為武帝的封禪求仙進行鼓吹和造勢。

This essay rethinks several parts of the nineteen chapters of the Han Dynasty Jiao-si Songs 郊祀歌 (songs for worshiping the heaven and the earth), based on descriptions found in Historical Records 史記 and History of the Former Han Dynasty 漢書. Parts I reconsider include when they were written; who their authors were; how they were arranged; the musical ceremony; the phrasing; and the relationship between the lucky omen poems and Emperor Wu 武帝’s worship of heaven and earth and his prayer to the god for blessing. The paper comes to the following conclusions: the songs for sacrificing to the gods in Chapter 10 was written in the 6th year of the Yuanding Reign 元鼎, while the lucky omen poems in the same chapter were written between the 1st year of Yuanshou 元狩 and the 3rd year of Taishi 太始. The authors were a group of scholars that were still alive in the 6th year of Yuanding—when Emperor Wu was ruling—whose names have all been lost except that of Zou-tsu 鄒子. The songs for sacrificing to the gods in Chapter 10 were composed by Li Yannian 李延年, while the lucky omen poems were composed by either Li Yannian or other contemporary musicians in the conservatory. The nineteen chapters are currently in a particular order, but it is certainly not the original one, because Ban Gu 班固, in his History of the Former Han Dynasty, simply collected the songs over twenty-nine years which had been written and played for sacrificing during Emperor Wu’s reign. After researching the gods and the priority in rank for sacrifices during the Han Dynasty, this essay discusses the shape of the sacrificial altar, and then reveals the original order of the songs in Chapter 10. The original xi 兮 characters in the poems were deleted by Ban Gu when recording. In other words, the phrasing was not changed from the sentence type in the Songs of Chu 楚辭. The lucky omen poems were used mainly as a display of power throughout Emperor Wu’s worship of heaven and earth and his search for gods.