唐代 List of Authors
Bai JuyiLiu YuxiZhang ZhiheLi Bai
Wen TingyunWang WeiWang ChanglingLi Shangyin
Dou GongDu FuHan YuWang Bo
Wei ChengqingLu LunHuangfu SongWumingshi
Yu ShinaWang JiWang FanzhiHan Shan
Lu ZhaoLinLuo BinwangDu ShenyanSu Weidao
Yang JiongLiu XiyiSong ZhiwenShen Quanqi
Guo ZhenChen ZiangHe ZhizhangGu Kuang
Duan ChengshiZheng FuLi DuanLiu Caichun
Zhang RexuZhang JiulingWei ZhuangWang Zhihuan
Meng HaoranLi QiZu YongWei Yingwu
Cen ShenCui HuHan HongLiu Fangping
Qiwu QianWang HanYuan JieLiu Zongyuan
Meng JiaoGao ShiLi HeLi LongJi
Wang WanChang JianLiu ChangqingQian Qi
Li Bai
唐代  唐(February 8, 701 AD~December, 762 AD)

Martial Arts《修真魔法师传奇》
Science fiction《灵能奇探》
Poetry《Song Form》   《Same Name》   《IN THE QUIET NIGHT》   《archaism》   《No public cross the river》   《Hard Roads in Shu》   《Liang Fu Yin》   《Wu Yeti》   《Bringing in the Wine》   《apo- leave》   More poems...

Read works of Li Bai at 诗海
李白
李白
李白
李白
  Li Bai or Li Po (701-762) was a Chinese poet who lived during the Tang Dynasty.
  Called the Poet Immortal, Li Bai is often regarded, along with Du Fu, as one of the two greatest poets in China's literary history. Approximately 1,100 of his poems remain today. The first translations in a Western language were published in 1862 by Marquis D'Hervey de Saint-Denys in his Poésies de l'?poque des Thang. The English-speaking world was introduced to Li Bai's works by a Herbert Allen Giles publication History of Chinese Literature (1901) and through the very liberal translations of Japanese versions of his poems made by Ezra Pound.
  Li Bai is best known for the extravagant imagination and striking Taoist imagery in his poetry, as well as for his great love for liquor. Like Du Fu, he spent much of his life travelling, although in his case it was because his wealth allowed him to, rather than because his poverty forced him. He is said to have drowned in the Yangtze River, having fallen from his boat while drunkenly trying to embrace the reflection of the moon.
  Li Bai's birthplace is uncertain, but one candidate is Suyab in Central Asia (near modern-day Tokmok, Kyrgyzstan). However his family had originally dwelled in what's now southeastern Gansu, and later moved to Jiangyou, near modern Chengdu in Sichuan province, when he was five years old. He was influenced by Confucian and Taoist thought, but ultimately his family heritage did not provide him with much opportunity in the aristocratic Tang Dynasty. Though he expressed the wish to become an official, he did not sit for the Chinese civil service examination. Instead, beginning at age twenty-five, he travelled around China, enjoying wine and leading a carefree life -very much contrary to the prevailing ideas of a proper Confucian gentleman. His personality fascinated the aristocrats and common people alike and he was introduced to the Emperor Xuanzong around 742.
  He was given a post at the Hanlin Academy, which served to provide a source of scholarly expertise and poetry for the Emperor. Li Bai remained less than two years as a poet in the Emperor's service before he was dismissed for an unknown indiscretion. Thereafter he wandered throughout China for the rest of his life. He met Du Fu in the autumn of 744, and again the following year. These were the only occasions on which they met, but the friendship remained particularly important for the starstruck Du Fu (a dozen of his poems to or about Li Bai survive, compared to only one by Li Bai to Du Fu). At the time of the An Lushan Rebellion he became involved in a subsidiary revolt against the Emperor, although the extent to which this was voluntary is unclear. The failure of the rebellion resulted in his being exiled a second time, to Yelang. He was pardoned before the exile journey was complete.
  Li Bai died in Dangtu in modern day Anhui. Traditionally he was said to have drowned attempting to embrace the moon's reflection in a river; some scholars believe his death was the result of mercury poisoning due to a long history of imbibing Taoist longevity elixirs.
  Simon Elegant novelized Li Bai's life in his 1997 work, A Floating Life.
  Over a thousand poems are attributed to him, but the authenticity of many of these is uncertain. He is best known for his yue fu poems, which are intense and often fantastic. He is often associated with Taoism: there is a strong element of this in his works, both in the sentiments they express and in their spontaneous tone. Nevertheless, his gufeng ("ancient airs") often adopt the perspective of the Confucian moralist, and many of his occasional verses are fairly conventional.
  Much like the genius of Mozart there exist many legends on how effortlessly Li Bai composed his poetry; he was said to be able to compose at an astounding speed, without correction. His favorite form is the jueju (five- or seven-character quatrain), of which he composed some 160 pieces. Li Bai's use of language is not as erudite as Du Fu's but impresses equally through his extravagance of imagination and a direct correlation of his free-spirited persona with the reader. Li Bai's interactions with nature, friendship, his love of wine and his acute observations of life inform his best poems. Some, like Changgan xing (translated by Ezra Pound as The River Merchant's Wife: A Letter, record the hardships or emotions of common people. He also wrote a number of very oblique, allusive poems on women.
  Li Bai is known in the West partly due to Ezra Pound's versions of some of his poems in the collection Cathay, such as The River Merchant's Wife: A Letter, and also due to Gustav Mahler's integration of four of his works in his symphonic work Das Lied von der Erde. These were in a German translation by Hans Bethge, published in an anthology called Die chinesische Fl?te (The Chinese Flute), Bethge based his version on the pioneering translation into French by Saint-Denys. There is another striking musical setting of Li Po's verse by the American composer Harry Partch, whose Seventeen Lyrics by Li Po for intoning voice and Adapted Viola (an instrument of Partch's own invention) are based on the texts in The Works of Li Po, the Chinese Poet translated by Shigeyoshi Obata.
  A crater on the planet Mercury has been named after him.
  In both versions of Epcot's Circle-Vision 360° film in the China pavilion, Li Bai serves as the narrator and guide of the film.
    

Comments (1)

hepingdao wrote (2008-07-27 06:55:03):

  题记
  李子龙
  
  
   近半个世纪以来,在古代诗人及其作品研究中,李白研究浪潮迭起,超过了对唐代任何位作家的研究。在林林总总的图书杂志中,有关李白与马鞍山的文章(包括著作中的章节)大约近200篇,零散的论述就难以计数了。之所以会出现如此众多的论述,我们认为有三方面原因:是马鞍山系李白生中多次游历之地和终老之乡,诗人与此地的关系千丝万缕,应该进行研究和探讨,其诗文也值得探骊和鉴赏,没有这些研究与探骊,整个李白研究便大不完整;二是在长期的封建社会中,由于儒家温顺敦厚的教条始终处于被崇尚和占统治的地位,故而李白研究远不如杜甫研究,直显得薄弱和滞后。现在,在学术研究领域,这些束缚没有了,厚积薄发,于是便不断出现新的浪潮。而由于李白墓在青山是千古以来文人向往之地,故其时时成为研究浪潮的发源地和旋流中心,也就不足奇怪。三是李白诗歌艺术成就确如唐代当涂县令李阳冰所说:"自三代以来,风骚之后,驰驱屈宋,鞭挞扬马,千载独步,唯公人。""唯公文章,横被六合,可谓力敌造化欤。"不唯如此,李白在诗歌和其行为中,所表现出来的思想,同样可称为"千载独步"。著名已故学者裴斐教授《在纪念李白逝世1225周年大会暨马鞍山李白纪念馆新馆开放典礼上的讲话》有段精彩的表达。他说:
   李白是我国历史上个性最鲜明的诗人,是同自己的时代、自己的人民联系最紧密的诗人。同时他也是全面继承了我们民族文化遗产的诗人。正因为这样,他才能够超越自己的时代和民族,成为今天深受世界人民喜爱的伟大诗人。李白的鲜明个性,其显著的特点就在于思想解放,热爱人生,积极进取,对于追求理想有独特的热情。所以我觉得李白的思想性格是非常符合我们今天时代精神的。这大概也是近年来李白研究特别活跃、李白纪念活动特别兴旺的个重要原因。
   对于这些琳琅满目的文章,我们在选编过程中未免有些踌躇。经过反复斟酌,我们确定了入选的原则,即以选收论文为主,酌录部分赏析文章;在论文中,又偏重于概述李白与马鞍山关系、重要交游、作品系年、卒年死因、墓葬迁徙、问题辨析等方面,以求与《李白与马鞍山》丛书的宗旨相符合。本着这原则,举凡不同观点的论文,只要持之有故,均按类编排处,以体现学术争鸣的精神。因此,本册仅收录文章49篇。在各地没有先例的情况下,这或许只是种尝试。但这种尝试是以学术平等为前提的。
  
  二
  
   本册在有关概述李白与马鞍山关系的文章中,首列了郭沫若《李白与杜甫》著作中的《李白的道教迷信及其觉醒》节。文章深入地论述了李白早年沉缅于道教,晚年在当涂终于觉醒的过程,应该说这是符合实际情况的。今人的研究仍未脱却郭说的藩篱。安旗教授在新著《我读李太白》中指出:"郭著《李白与杜甫》虽有缺点,为人诟病,但并非无是处。在李白初入长安问题上却是慧眼见真,及时给予了肯定。"同样,我们也认为,郭著称《下途归石门旧居》,"其实在了解李白的生活上是具有关键性的作品。""是李白最好的诗之,是他六十二年生活的总结"等论,也是颇中肯綮的。只是限于历史条件,将此诗中诀别的对象,按《旧唐书》记载而误作了荐举李白入朝的道士吴筠,没有深入地考察。过了20年,直到八○年初,郁贤皓、李宝均先后论证荐举者为道士元丹丘而非吴筠,被学术界接受。因此,李白在当涂横山石门的诀别对象,也就自然成了元丹丘。
   本册节选的郭沫若另两篇文章,《李白在长流夜郎前后》文中断定李白投李光弼河南行营为上元二年(761)八月,从而推断出投靠当涂县令李阳冰为是年冬季,应该是可靠的。同时又指出,李阳冰为李白诗作《草堂集序》在宝应元年"十月初十,李白当时或许尚在病中,但离去世也不会太远了。"话虽有些含糊,但却为后来的李白卒年研究提供了启示。《李白与杜甫在诗歌上的交往》通过对杜甫《寄李十二白二十韵》的诠释,判断杜诗作于宝应元年(762)秋天,此时李白在当涂养病,并且推断此诗是"李白把自己的近作《古风》第首抄寄了杜甫"以后所作。既然《古风其》是李白"近作",则有可能作于当涂。这对我们今后的进步研究同样具有极大的启发性。另外,文章还对李白《古风其五十九》中的"失欢客"作出推断,以为"是在暗指杜甫","是李白在接到杜甫寄诗(《寄李十二白二十韵》)之后做的,也很明显地表明了李白的失望。"这些论述被人指责为玷污了李杜友谊,但在实际生活中,由于方处境的艰难,作为朋友的另方出于关心而勤问规劝,往往造成听者的误会和失望,应该说是并不鲜见的。郭沫若此文还对李白所作《笑歌行》和《悲歌行》的真伪问题进行了辨正,指出"自宋代苏东坡以来,专家们都认为'断非太白作'。其实这个断案,下得真是武断。这两首诗,还有其他的诗如《答王十二寒夜独酌有怀》之类,彻底打破了'温柔敦厚'的老教条,正突出了李白的积极性的面,断为伪作是老教条的幽灵在作怪。"这论述的主要精神,仍被今日的李白研究专家所采用。
  
  三
  
   本册收录了著名李白研究专家郁贤皓教授文章4篇。郁先生直十分关心马鞍山市的李白研究和文化发展,大凡马鞍山的同志所编之书,请他审阅作序,他都欣然承允。限于体例,这些序文均未收录。现收文章,主要是李白与殷佐明、殷淑、刘全白的交往考证。郁文以翔实的资料,考知"殷佐明是个做官的人,而殷淑是个道士。"这对于我们正确理解李白在当涂的作品,很有好处。《李白与采石》文,限于1992年编辑李白《画册》时的版面空额,只能作短,但已将李白在马鞍山市境的几次最主要的游历和创作勾勒出来,尤其是文章强调指出:"更值得注意的是著名的《横江词六首》,为我们描绘了幅长江天险图。为今人研究'牛渚春潮'和长江岸流的变化,留下了宝贵的资料。"郁先生写于1988年的《〈夜泊牛渚怀古〉和〈横江词六首〉考释》文,考证出《夜泊牛渚怀古》首作于开元十四、五年,《横江词》作于天宝十二载。虽然郁先生未有查阅《元和郡县志逸文》和《太平寰宇记阙卷》中"横江"的条目,但据诗意断定李白的"立足点在牛渚","欲渡江到历阳去,决不是在历阳横江浦想渡江到江南来。"这就纠正了长期以来直流行的将"横江"误作了"横江浦"的错误观点。当然,在郁文发表之前,李协民、何庆善已有《横江词》论述。本册也予以收录。而著名学者安旗教授《〈横江词〉发微》文,考证李白诗中之"郎","相当于宋以后之'官人'。"并力主六首诗均有政治寓意,并逐首进行阐释。李子龙写于1990年的《横江词与横江疏笺》文,则引用《太平寰宇记阙卷》的"横江"条,证明"横江"自古即指长江自天门山向北折流的这段长江,进而据方志和前代诗人的记载,证知《横江词》主要是实写古代由于海水倒灌而出现的"牛渚春潮"。这对于全面理解《横江词六首》,显然有所裨益。
   李白在马鞍山市境作品的系年,直存在着争议。本册收录了李祖鑫这方面的文章2篇,分别对《游化城寺清风亭》、《化城寺大钟铭》和《登黄山凌台送族弟》三首通过考释提出了写作年代,同时考释:"自天宝之初到李白病逝当涂,当涂县令先后有李有则、李明化、李阳冰三人。"《化城寺大钟铭》中的当涂宰是"有归隐之心的"李有则,铭作于天宝六载;《游化城寺清风亭》中的当涂宰是"官场幸运儿"李明化,诗作于天宝十四载前后;李白称李明化为族叔,而称上元、宝应年间当涂宰李阳冰为从叔。这些论述都颇有道理。张才良《〈姑熟十咏〉作者辨证》和《九日何处龙山饮》二文,也均言之有理。王辉斌《再谈李白〈九日龙山饮〉》则坚持孟嘉落帽和李白九日饮酒的龙山均在江陵。需要指出,王辉斌虽然读了陶潜《孟府君传》文,但他可能没有读完,因为此文后面明明写着:"(孟嘉)在朝……尝会神情独得,便超然命驾,径之龙山,顾景酣宴,造夕乃归。"故而,在朝(今南京)能够兴起即往,傍晚便归的龙山,必在当涂,而不可能在江陵。王辉斌虽然因粗疏而致误,但就整个学术探讨的过程来说,他的文章也不无价值,故此收录。杭宏秋《〈下途归石门旧居〉属地考》文驳正了关于此诗中"石门"的种种说法,证明石门在当涂横山。同时提出此诗赠对象为隐居在澄心寺的高僧刘九经。虽缺乏有力的证据,但尚可以进行深入探讨。然而,就李白在马鞍山市境的全部作品和思想体系而言,上述作品的研究显得还比较薄弱,有待于今后学界的不断努力。
  
  四
  
   本册收录了有关李白卒年、死因、葬地的考据文章15篇。是份量较重的部分。
   关于卒年,李从军1983年发表的《李白卒年辨》,力证李白"卒于唐代宗广德二年(764),终年六十四岁。"这是本世纪对李白卒年提出新说的最早文章。之后,阎琦《李白卒年刍议》以李光弼出征临淮、进军徐州,按《资治通鉴》在宝应元年四月;又以李白上元二年在庐山、金陵等地的诗歌安排;又以李光弼"出征东南"本事是指宝应元年八月镇压浙东农民起义等,主张李白投当涂县令李阳冰在宝应元年初冬。因而李白卒年也当推后年,即李白卒于广德元年(763),享年六十三岁。李祖鑫《李白卒于宝应元年质疑》的结论与阎琦相同,但论据不全相同。他的依据是:《通鉴纪事本末》确定李光弼进徐州在宝应元年五月;李白《游谢氏山亭》写于广德元年等。随后杨栩生以《李白卒于宝应元年解说》文,着重对李从军、阎琦二位的文章进行辨驳。是李光弼出镇临淮、进军徐州,按两《唐书》皆为上元二年五月,《资治通鉴》记为宝应元年属误;二是李白上庐山在至德元载,上元二年春李白已在金陵;三是唐代宗在宝应元年五月登极之初即有征贤诏文。从而认定李白六十二岁时卒于宝应元年内,比较可靠。
   关于死因,王琦在《李太白全集》附录五《年谱》中,"谓太白生于昌明之清廉乡、读书于大匡山、而其死也由捉月于采石之数事,昔人多以为不足信。然在唐时已传说如此,……阙其疑,正以见所存者之可信耳。"卢振华写于1936年的《李杜卒于水食辨》文,不同意李白溺死之说。这同于明清时期的笔记小说之论。郭启宏《李白之死的考证》则力主溺死说,但"'捞月'、'骑鲸',事涉无稽"。著名学者裴斐教授《李白的传奇与史实》指出:"根据现有文献,采石江边先有个李白坟,然后才出现下水捉月以至骑鲸飞升之说(白居易等人诗无此说);捉月与骑鲸固属'好事者为之',溺死并葬于采石则不无可能,须分别看待。"张书城《说古道今采石坟》则认为"李白含冤自沉采石江"。日本著名李白研究专家松浦友久《关于李白"捉月"传说》文,则阐述了临终传说的传记意义。乔德明《李白与佛经二题》通过佛经中"猕猴捉月溺死"的典故,发现其"与李白捉月传说如出辙,惊人相似。"认为通过对比,可以揭示李白捉月溺死这传说的美学内涵。
   关于葬地,朱金城《"采石江边李白坟"辨》认为采石李白坟为空坟。前引裴斐文章认为"溺死并葬于采石则有可能。有此可能,但无法确证,只能视为千古疑案。"李子龙《关于李白之死和墓及其后人的几个问题》则认为,白居易《李白墓》诗作于贞元四年,并依据《舆地纪胜》等文献记载,力主采石系李白藁葬之地,贞元四年底或五年初才又殡葬于龙山。并对李白的子孙和孙女二人进行了详细的考述。李昌志《李白藁葬、殡葬、改葬始末新说》也详细地论述了这问题。
   上述三个问题,目前虽然均难论定,尤其是溺死和藁葬采石问题可能是千古之谜,但进行这探讨显然是必要的。至于完全否定,不仅证据不足,也是不可取的做法。
  
  五
  
   本册也收录了几位著名专家的赏析文章。这几篇文章的特点是赏中有析,鞭辟入理。另1985年在马鞍山市举行的"中日李白诗词研讨会",无疑是李白研究史上和中日文化交流上的件盛事,影响深远。因而有关这次会议的报道甚多。本册收录了李从军写的《简述》、朱金城写于香港《大公报》的《散记》和松浦友久写于日本《东方》杂志的《报告》三篇文章,他们均从不同的角度记述了这空前盛会的基本情况和学术收获。说明这次会议在李白与马鞍山的文化发展史上足可垂记。
   清代题于青山太白祠和采石太白楼的楹联甚多,考虑前几册的体量过重,不宜安排,特作为《李白与马鞍山》全套丛书的附录,排在本册之后。虽有碍本册体例,但毕竟是保存了这有价值的资料。
   以上,便是我们在选编本册文章和阅读过程中的粗浅体会,权作为题记。至于所收文章可能存在的遗珠之憾,只能以俟今后,现在则难为其补了。
  
   九九九年六月十八日于霍去病斋