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The Origin of Tales about Guo Pu
Full text linkThis dissertation's purpose is to examine, through the stories about Guo Pu (276-324), how people of that era related stories of the strange. Because Guo Pu was accomplished in the arts of the five primary elements, astronomy, and divination, he was prone to being associated with the strange. But that was not enough to originate the anecdotes about him practicing sorcery, and even becoming an immortal. Contemporary social factors were closely involved in the process by which tales about Guo Pu were told and evolved. Here I focus on the Eastern Jin 東晉 dynasty revival and Wang Dun's 王敦 rebellion as those factors. Briefly the events are as follows. 1. Wang Dao 王導, a meritorious retainer of the revival, manipulated public opinion and used Guo Pu's divination to advocate the legitimacy of Emperor Yuan's 元帝 ascension to the throne. Guo Pu was appraised as being indisputably superior to Jing Fang 京房 and Guan Lu 管輅 as the person who spoke for the Divine Will. It was here that Guo Pu's image as an infallible diviner came into being. 2. Wang Dun, who had been involved in the ascension of Emperor Yuan, attempted to exploit Guo Pu's divination but killed Guo Pu when he failed to meet with his expected success. After the quelling of Wang Dun's rebellion there were discussions over the punishment of those involved, and on those occasions Guo Pu was seen as representative of the people who had been compelled to serve Wang Dun. Guo Pu was further portrayed as a sorcerer who had transcended even death, which was based on his image as a diviner acquired in the revival period during Emperor Yuan's reign. This image of a superhuman Guo Pu having come into being, that image took on a life of its own and spawned the kind of absurd tales that appear in the Sou Shen Ji 搜神記. At the same time, the original intent for talking about Guo Pu was forgotten
A Preliminary study of Shan Hai Jing Annotated by Guo Pu
No full text『山海經』은 중국의 대표적 신화서이자 지리서이며 박물지이다.「山經」과「海經」으로 구성되어 있으며, 총 18편으로 이루어져 있다. 本稿는 현존하는 最古의 주석인『산해경』郭璞 注에 대한 試論이다.
제1장 序言에 이어 제2장에서는 곽박의 생애와 저작에 대해 논의하였는데 제1절 생애에서는 方士이며 寒族 출신인 곽박이 귀족 문벌 세력에 대해 저항 하고 晋 왕조의 수복을 위해 殺身成仁했던 삶을 살펴보았다. 아울러 제2절 저작에서는 유명 문인인 곽박의 遊仙詩, 賦, 政論文 등에 관해 편찬 시기와 대략적인 내용을 소개했다. 그리고『산해경』곽박 주에는 곽박이 주를 단 『方言注』가 인용되진 않았지만 곽박 注文을 예로 들어 江東, 江南, 吳, 楚 등의 방언과 晋의 通語 등 方俗言에 관한 곽박의 견해를 밝혔다.
제3장에서는『산해경』곽박 주의 사상에 대해 논하였다. 제1절 神仙, 道家思想의 경우 먼저 崇仙 및 長生不死를 仙藥 복용이나 神獸를 통해 得仙하는 방법에 대해 살펴보고 仙境에서는 蓬萊山과 建木 등의 형상에 대해 알아보았다. 그리고 도가사상에서는 道와 精氣, 만물의 변화, 無爲自然 사상 등을 논하였다. 제2절 儒家思想에서는 天人感應說, 聖君 崇拜 등을 중심으로 고찰하였고 제3절 기타에서는 方士인 곽박이 지녔던 讖緯說, 方術, 風水地理 등에 대해 알아보았다.
제4장에서는『산해경』곽박 주의 특징과 한계에 대해 논하였다. 제1절 특징에서는 곽박 주『산해경』을 畢沅, 郝懿行, 袁珂 등의 注書들과 비교하여 그 특징에 대해 기술했다. 또 實事求是에 입각한 闕疑 정신이 나타난 곳을 찾아보았다. 곽박은 자신이 잘 알지 못하는 방언이나, 다른 사람의 의견은 있지만 자신의 생각과 일치하지 않은 것 등에 대해서는 牽强附會하지 않고, ‘未詳’, ‘未聞’등의 표현을 써서 남겨 두었다. 아울러 곽박 주를 통해「海內東經第十三」의 ‘岷三江․․․․․․’이하의 절이『水經』이 아니라는 점을「西次三經」과「海內東經第十三」등의 곽박 주를 통해 확인하였다. 곽박 시대에 최소한 세 종류이상『산해경』의 다른 판본이 존재해있었다는 것과 곽박 외에 다른 주석가가 있었다는 사실에 대해서도 기존의 설을 확인할 수 있었다. 이어서 제2절 한계에서는『산해경』곽박 주가 지니는 中華主義的 입장과 신비주의적인 해석, 인용된 도서명의 불일치 등에 대해 논하였다.
마지막 제5장 結語에서는 이제까지의 논의를 종합하고 요약하였다.; Shan Hai Jing(『山海經』)is the greatest Chinese mythology, as well as the book of natural history. Composed of「Shan Jing(山經)」 and「Hai Jing(海經)」, it contains 18 chapters total. This paper focuses on discussing, translating, and reannotating the oldest existing Shan Hai Jing annotated by Guo Pu(郭璞).
Chapter Two notes Guo Pu's lifetime story and features. In the First Passage of the Second Chapter are explained the two opposite sides of him - having a sense of resistance against contemporary noble lineage and showing vast amount of patriotism towards the restoration of 'Jin(晋)' Dynasty. Passage Two enumerates the at-that-time great writer's, Guo Pu's, various features and the dates of their publication. Also, there gives a glimpse into the contexts of his books. Although, there does not exist his annotation on Fangyan Zhu(方言注) in Shan Hai Jing annotated by Guo Pu, it is an absolute mistake to think he was indifferent to dialect. Indeed, he clarified his view of dialect by giving Guo Pu's annotation as an example.
Chapter Three deals with the thoughts of Shan Hai Jing annotated by Guo Pu. Passage One explains Xian(仙) and Daoism(道家). Worship of Xian, Eternal Youth(長生不死), description of Xian land(仙境), Dao(道) is the Spirit(精氣), Everything changes infinetely, and Theory of Inaction Nature are covered in this passage by holding up Guo Pu's Shan Hai Jing annotation as an example. Passage Two discusses Confucian ideology. 'Tian Ren Gan Ying Shuo(天人感應說)' and praise of sage king are described by citing annotated Shan Hai Jing by Guo Pu. Passage Three is about the others. 'Chan Wei Shuo(讖緯說)', Daoist magic, and 'Feng Shui Di Li(風水地理)(idea of topography)’ are related with Shan Hai Jing annotated by Guo Pu in here.
Chapter Four is about attributes and shortcomings of Shan Hai Jing annotated by Guo Pu. In Passage One, the features of Shan Hai Jing annotated by Guo Pu is described by comparing features of Shan Hai Jing annotated by other authors; Bi Yuan(畢沅), Hao Yi Xing(郝懿行), and Yuan Ke(袁珂). And the author found that he had the mentality of knowing not knowing everything, with him keeping empirical tradition in mind, in his book. This paper notes that「Hai Nei Dong Jing the 13th(海內東經第十三)」's 'Min San Jiang(岷三江)......' passage is not Shui Jing(水經), which previously discussed. Also, this thesis confirmed that Guo Pu was not the only one who annotated Shan Hai Jing and that there existed at least three more versions of Shan Hai Jing at that time. Passage Two points out the limit of Sinocentrism and pedantic expression which Shan Hai Jing annotated by Guo Pu claims.
Chapter Five concludes this paper.Ⅰ. 序言 1
Ⅱ. 郭璞의 生涯와 著作 4
1. 生涯 4
2. 著作 6
(1) 遊仙詩 6
(2) 賦 7
(3) 政論文 8
(4) 기타 9
(5) 方言에 대한 郭璞의 견해 10
Ⅲ.『山海經』郭璞 注의 思想 21
1. 神仙, 道家思想 21
(1) 崇仙 및 長生不死 21
(2) 仙境 28
(3) 道家思想 30
2. 儒家思想 37
(1) 天人感應說 37
(2) 聖君 崇拜 39
3. 기타 41
(1) 讖緯說 41
(2) 方術 44
(3) 風水地理 50
Ⅳ.『山海經』郭璞 注의 特徵과 限界 53
1. 特徵 53
(1)『山海經』註釋書 비교 53
(2) 郭璞의 闕疑 精神 54
(3)『山海經』郭璞 注를 통해 확인된 점 59
2. 限界 63
Ⅴ. 結語 68
참고문헌 70
Abstract 7
爾雅
No full text郭璞註 ; 邢昺疏.綫裝.框17.9 x 12.5 公分, 9行21字, 小字雙行同, 白口, 無魚尾, 左右雙邊, 版心下刻"汲古閣".Xian zhuang.Kuang 17.9 x 12.5 gong fen, 9 hang 21 zi, xiao zi shuang hang tong, bai kou, wu yu wei, zuo you shuang bian, ban xin xia ke "Ji gu ge".Guo Pu zhu ; Xing Bing shu
Mu tian zi zhuan: liu juan.
No full text郭璞註 ; 程榮校.綫裝, 1函.框20.1x14.2公分, 9行20字, 小字雙行同, 白口, 單白魚尾, 左右雙邊. 版心上鐫題名, 中鐫卷次, 下鐫葉次.明刻"漢魏叢書"本?卷末鐫"錢塘郭志學寫"Xian zhuang, 1 han.Kuang 20.1 x 14.2 gong fen, 9 hang 20 zi, xiao zi shuang hang tong, bai kou, dan bai yu wei, zuo you shuang bian. Ban xin shang juan ti ming, zhong juan juan ci, xia juan ye ci.Ming ke "Han Wei cong shu" ben?Juan mo juan "Qiantang Guo Zhixue xie"Guo Pu zhu ; Cheng Rong jiao
The Relationship between the Academic Environment in Jin Dynasty and the Academic Realization of Guo Pu
No full text無論是術數文化、文學、博物學領域，兩晉之際的郭璞都佔了舉足輕重的角色。晉代學術界某些新風正起，如道教術數和風水堪輿之學的發展、文學詩歌題材的擴充、汲塚竹書的出土及博物學的盛行等；郭璞湊身其間，以一己之才學將各種不同領域的知識連結起來，並能有所突破和創發。本論文欲從郭璞各個面向的學術成就中見其學思特色，進而從其所學、所作之中反思晉代學風對他的影響。 魏晉術數頗為興盛，郭璞正是其中健者。他在占筮與堪輿領域卓有所成，除了己身之天分才學外，也是時風影響下的結果。深入探討郭璞的易學及術數文化修養後，可了解郭璞在此領域承先啟後的地位。方術文化對郭璞其人和學術的影響至為重要，在郭璞的撰作和注釋均有所反映。郭璞為中國流行於民間的文化所推崇之預言家、道教仙人及風水大師，在宗教及占卜堪輿之文化史佔有一席之地，實非浪得虛名。 由郭璞注解之古籍來看，其學術興趣主要在博物，即較為形而下的名物、制度、器物、動植、語言等。博物可稱得上是郭璞注書的旨趣所在，其注釋運用了大量經驗性的論證，著重於對當代各類知識之整合。古籍群書和現實的見聞均為其注解的引用來源。郭璞在魏晉博物學思潮之下力求博學多聞，致力於古籍注釋，終於成為魏晉最偉大的博物學家。 郭璞遊仙詩的創新之處，也就是其藝術成就之展現。在語言形式上，郭璞遊仙詩以辭藻綺麗的文筆維護了詩歌美學特點。內涵上，則藉著遊仙詩題材使求仙、詠懷、隱逸、山水等元素融為一爐。郭璞遊仙詩能取得這樣的成就，有賴於其特殊的社會處境、生命經歷，並與其學術修養、信仰傾向以及其博學多聞、雅好古籍異書的興趣相關。我們除可從郭璞遊仙詩中觀照其人生，更可從其遊仙詩中看到該時代學術文化之印記。 本論文的研究成果和貢獻在於將郭璞定調為知識型的學者，我們或可將郭璞視為學問家或知識家。郭璞的學術成就在於，他追求廣闊天地間的真實存在的知識，郭璞將這些博物知識融貫於心，細心在各種博物書籍文本中推尋，再補充當代個人見聞，於注釋中展現出對寰宇世界的認識。他擁有這些與方術相涉的博物知識並且能應用實踐，甚至能推有入無，藉抽象的卦象占筮和風水來推驗未來的吉凶，由已知推未知，上窺天道，下斷死生，可謂神乎其神。而這般超凡越俗的能人也有他感性痛苦的一面，有他對時代與個人生涯的悲愴，對神仙境界的懷思嚮往，並寫成許多超越、深刻而靈動的詩篇，讓後人一睹他的內心世界。無論在文壇或術界，郭璞都是晉代獨一無二、不可再得的奇才。Guo Pu was one of the most significant characters in the field of occult culture, literature and natural philosophy in the Jin Dynasty. During then, new authorities were emerging in the field of academics, for example the development of Taoism with its rituals and geomancy, the expansion of the subjects of literature and poetry, the unearthed bamboo slips and the growing influence of natural philosophy. Guo Pu, amid this vibrant academic transformation, connected various fields together with his own knowledge and even further developed new ideas. This paper discusses the characteristics of Guo Pu’s academic realization in all aspects, as well as the influence his work had made upon the academic environment of the Jin Dynasty. The occult culture flourished during the Wei and Jin Dynasty. Guo Pu was among the advocators and executers. With his own talent and also the atmosphere of his contemporary era, he had attained an achievement in the field of divination and geomancy. By delving into Yi-ology and occult culture, we shall understand the pioneering importance Guo Pu held in this field. Occult culture affected both Guo Pu’s personality and his masterpieces. This can be seen in his work and annotations. As a prophet, Taoist immortal, and also a master of fung shui, Guo Pu played a magnificent role in Chinese subculture till now and he is truly worthy of his fame. By studying the antiquarian works Guo Pu had annotated, it is understood that his main interest in the academic field is natural philosophy, which is the more practical side of knowledge, including hermeneutics, social system, implements, animals, vegetation, and languages. Natural philosophy can be identified as the main intention of Guo Pu’s annotations, which applied numerous experiential demonstrations, centering on the integration of knowledge of all manners at that time. Both antiquarian books and lifetime experiences were sources for his annotations. Attempted hard to becoming a knowledgeable person in the tide of natural philosophy of the Wei and Jin Dynasty, Guo Pu devoted to annotation of antiquarian works and finally made himself the greatest natural philosopher of his time. Guo Pu made an artistic accomplishment in the innovation of poetry about immortals. In the aspect of the linguistic form, Guo Pu maintained the poetic aesthetics with rich and brilliant writings; in the aspect of content, he put together various elements into the poetry of immortals, including the quest of immortals, Yung Huai, seclusion and landscape, which resulted in a splendid harmony. Such success Guo Pu had reached with his poetry about immortals can be attributed to the unusualness of his contemporary society, his life experiences, his academic talent, religion, and also his broad interest in readings of ancient wisdom and documents. Not only the life of Guo Pu himself can be discovered in the studies of the poetry about immortals, but also the historical marks of the academic environment of the Jin Dynasty
Fang yan lei ju
No full text揚雄紀 ; 郭璞解 ; 陳與郊類.框21x13.8公分, 10行20字, 小字雙行同, 白口, 左右雙邊, 單白魚尾, 版心上鐫"方言類聚", 中鐫卷次, 下鐫葉次.總目末鐫"萬曆甲辰冬刻"前有郭璞序.Yang Xiong ji ; Guo Pu jie ; Chen Yujiao lei.Kuang 21x13.8 gong fen, 10 hang 20 zi, xiao zi shuang hang tong, bai kou, zuo you shuang bian, dan bai yu wei, ban xin shang juan "Fang yan lei ju", zhong juan juan ci, xia juan ye ci.Zong mu mo juan "Wanli jia chen dong ke"Qian you Guo Pu xu
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only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
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