唐代官場道教文化側記——李商隱黃籙齋文撰作時間與對象考述

Side Record of Tang Dynasty's Taoism Culture in Officialdom-upon the time and objects in Li Shang-Yin's huang-lu 齋文

李商隱共有六篇黃籙齋文作品傳世。分別為：〈為馬懿公郡夫人王氏黃籙齋文〉三篇、〈為相國隴西公黃籙齋文〉、〈為滎陽公黃籙齋文〉、〈為故鄜坊李尚書夫人王鍊師黃籙齋文〉。本文首先考述作品寫作時間與相關對象，在繫年方面，得出：王氏三篇應為聯繫同年三元建齋而作、〈為相國隴西公黃籙齋文〉作於會昌五年補證、〈為滎陽公黃籙齋文〉作於大中元年補證等結果。相關對象方面，得出：鄧君應為高道鄧延康、符君應為高道符契元、隴西公確為李石等推論。另外，在作品對唐代官場道教文化的反映上，也就「委請知名文士撰寫齋文」、「崇尚名道名觀的社會風氣」、「女官修道生活細節」等方面，進行討論。除了釐清作品的撰寫時間與相關對象外，也確認了李商隱這批作品作為社會史料上的價值。

Li Shang-Yin had six 黃籙齋文to be passed down for generations, which are three pieces of〈為馬懿公郡夫人王氏黃籙齋文〉、〈為相國隴西公黃籙齋文〉、〈為滎陽公黃籙齋文〉、and〈為故鄜坊李尚書夫人王鍊師黃籙齋文〉.This essay explores and analyzes the composing time and the objects concerned of the works and discusses the value of the works of Li Shang-Yin's, which relfect the Taoism culture of officialdom in Tang Dynasty. Through the research, we have found that the composing time of the three works 〈為馬懿公郡夫人王氏黃籙齋文〉was written for 三元建齋, which was completed in the same year. 〈為相國隴西公黃籙齋文〉was exactly composed in 會昌五年, while〈為滎陽公黃籙齋文〉was written in 大中元年.As for the objects concerned in the work: 鄧君 is supposed to be the famous Taoism priest 鄧延康, 符君is actually 符契元, and 隴西公is 李石。 In relfecting Taoism culture in Tang Dynasty, one can detect from these works that there was a climate in which well-known writers in Tang Dynasty were usually commitioned to compose 齋文. People at the time adored famous Taoism priests and Taoism temples; wives of officials sometimes chose to be women Taoism priests late in life. The works also reflect the details of these women Taoism priests' lifestyles. From the study, one is able to understand more about the writing background of Li Shang-Yin's 齋文works, and to confirm the value in reflecting the Taoism culture in Tang Dynasty.