一鏡湖光開(kāi)曉日

周維強(qiáng)

日本史學(xué)家杉山正明在他的著作中說(shuō)：杭州自南宋時(shí)代至元代始終是罕見(jiàn)的繁榮的大城市。如果說(shuō)南宋的杭州還是都城，到了元代，政治中心移到大都，失去了南宋宮廷、中央政府的杭州，依然迎來(lái)了另一種繁榮，一種沒(méi)有了政治的經(jīng)濟(jì)繁榮，呈現(xiàn)出一種自由與開(kāi)闊的氣象，這在世界城市史上也是空前的。

元代文人虞集在《書(shū)楊將軍往復(fù)書(shū)簡(jiǎn)后》里寫(xiě)道：

臨安，故宋行都，山川風(fēng)物之美，四方未能或之過(guò)也。天下既一，朔方奇俊之士，以風(fēng)致，自必樂(lè)居之。

城市繁華，文化昌盛，更兼山川秀美，所以元代一統(tǒng)江南之后，北方奇俊之士南來(lái)杭州樂(lè)居，也就順理成章了。

明人田汝成《西湖游覽志馀》卷二十一“委巷叢談”里說(shuō)：

元時(shí)，豪杰不樂(lè)進(jìn)取者，率托情于詩(shī)酒。其時(shí)杭州有清吟社、白云社、孤山社、武林社、武林九友會(huì)。儒雅云集，分曹比偶，相睹切磋，何其盛也。

其中蒙古及中西亞多民族詩(shī)人關(guān)于西湖及杭州的詞曲佳話(huà)可以一說(shuō)。且從元明文獻(xiàn)里摘取一二，既助諸君游湖之興會(huì)，或也可窺見(jiàn)時(shí)人的湖山趣味及漢文化成就之一斑。

貫云石：欸乃聲中別有春

貫云石，原名小云石海涯。祖父是元朝開(kāi)國(guó)大將阿里海涯。云石是西域畏兀人，出生在大都西北的高粱河畔。《元史》里說(shuō)，云石“神彩秀異。年十二三，膂力絕人，使健兒驅(qū)三惡馬疾馳，持槊立而待，馬至，騰上之，越二而跨三，運(yùn)槊生風(fēng)……或挽強(qiáng)射生，逐猛獸，上下峻阪如飛，諸將咸服其趫捷”。后來(lái)，云石又從姚燧學(xué)習(xí)，文武全才。

云石曾在大都朝廷中做官，后來(lái)辭官隱居江南。云石在《清江引》的曲子里表達(dá)了自己的心情：“競(jìng)功名有如車(chē)下坡，驚險(xiǎn)誰(shuí)參破！昨日玉堂臣，今日遭殘禍。爭(zhēng)如我避風(fēng)波走在安樂(lè)窩！”云石本是“吾生宦情素薄”，辭職南隱杭州也在情理之中。

據(jù)說(shuō)云石賣(mài)藥錢(qián)塘市中，“詭姓名，易服色，人無(wú)識(shí)者”。有一回，云石看見(jiàn)有漁夫織蘆花做成被子，就要拿自己的絲綢來(lái)?yè)Q。漁夫就說(shuō)：“君欲吾被，當(dāng)更賦詩(shī)?！痹剖辉P而作：“采得蘆花不涴塵，翠蓑聊復(fù)藉為裀。西風(fēng)刮夢(mèng)秋無(wú)際，夜月生香雪滿(mǎn)身……”這個(gè)故事里，云石固然雅人深致，這個(gè)漁夫也有六朝煙水氣。

云石在西湖上慣看春風(fēng)秋月，寫(xiě)了小令《正宮·小梁州》春夏秋冬四曲，寫(xiě)湖上四時(shí)風(fēng)景之勝：

春風(fēng)花草滿(mǎn)園香，馬系在垂楊。桃紅柳綠映池塘，堪游賞。沙暖睡鴛鴦。[么]宜晴宜雨宜陰陽(yáng)，比西施淡抹濃妝。玉女彈，佳人唱。湖山堂上，直吃醉何妨？

畫(huà)船撐入柳陰涼，一派笙簧。采蓮人和采蓮腔，聲嘹亮。驚起宿鴛鴦。[么]佳人才子游船上，醉醺醺笑飲瓊漿。歸棹晚，湖光蕩。一鉤新月，十里芰荷香。

芙蓉映水菊花黃，滿(mǎn)目秋光?？莺扇~底鴛鴦藏。金風(fēng)蕩，飄動(dòng)桂枝香。[么]雷峰塔畔登高望，見(jiàn)錢(qián)塘一派長(zhǎng)江。湖水清，江潮漾。天邊斜月，新雁兩三行。

彤云密布鎖高峰，凜列寒風(fēng)。銀河片片灑長(zhǎng)空。梅梢凍，雪壓路難通。[么]六橋頃刻如銀洞，粉妝成九里寒松。酒滿(mǎn)斟，笙歌送。玉船銀棹，人在水晶宮。

這四首小令，分別寫(xiě)了西湖山水的春夏秋冬四季景致，文采、趣味直追唐人白居易、宋人蘇東坡。

云石以西域人氏而深得湖山佳趣，發(fā)而為曲。這既說(shuō)明當(dāng)日西湖山水已為西域東土江北江南四方人士所喜，也見(jiàn)出云石漢文化修養(yǎng)的深厚和審美趣味的雅致。

阿魯威：老我南州

阿魯威是蒙古人，做過(guò)泉州路總管，泰定帝朝為翰林侍講學(xué)士。但他后來(lái)也是辭去官職，來(lái)到杭州定居?！短驼糇V》說(shuō)阿魯威的詞是“如鶴唳青霄”。阿魯威寫(xiě)有一支小令《雙調(diào)·蟾宮曲》：

爛羊頭誰(shuí)羨封侯？斗酒篇詩(shī)，也自風(fēng)流。過(guò)隙光陰，塵埃野馬，不障閑鷗。離汗漫飄蓬九有，向壺山小飲三秋。歸賦登樓，白發(fā)蕭蕭，老我南州。

這支小令，雖然沒(méi)有直接描寫(xiě)西湖或杭州的景致，但浸透在里面的那一份隱居心情，對(duì)恬靜的退隱生活的書(shū)寫(xiě)，應(yīng)該是阿魯威脫離宦海來(lái)到杭州以后所寫(xiě)的?！袄衔夷现荨保澳现荨笨梢苑褐改戏?，但在阿魯威這兒，恐怕他心里所指的應(yīng)該是杭州吧？史學(xué)家陳得芝教授在一篇討論元代杭州與蒙古人色目人文化演變的論文《從“銷(xiāo)金鍋兒”到民族熔爐》中，也把阿魯威作為一個(gè)個(gè)案寫(xiě)了進(jìn)去。

薛超吾：揀西施好處都游遍

薛超吾，字昂夫，號(hào)九皋，漢姓馬，元代回鶻人。薛超吾集子散佚早，又無(wú)碑傳記載，所以元明之際就將薛昂夫、馬昂夫、馬九皋認(rèn)作是三個(gè)人。影響甚大的《太和正音譜》就作為三個(gè)曲家分別評(píng)論。孫楷第先生1959年發(fā)表《薛昂夫考略》，考定薛昂夫、馬昂夫、馬九皋為同一個(gè)人。

薛超吾做過(guò)官，晚年也隱居杭州。詞曲風(fēng)格飄逸，他本人也是頗以詞曲自負(fù)，“自命千古一人”。薛昂夫?qū)戇^(guò)七首小令《中呂·山坡羊·西湖雜詠》，寫(xiě)西湖四季風(fēng)光。本篇且舉其中寫(xiě)春天和秋天的兩首：

山光如淀，湖光如練，一步一個(gè)生綃面?？坼拖桑L(fǎng)坡仙，揀西施好處都游遍。管甚月明歸路遠(yuǎn)，船，休放轉(zhuǎn);杯，休放淺。

疏林紅葉，芙蓉將謝，天然妝點(diǎn)秋屏列。斷霞遮，夕陽(yáng)斜，山腰閃出閑亭榭。分付畫(huà)船且慢者，歌，休唱徹;詩(shī)，乘興寫(xiě)。

回鶻人薛昂夫真是好興致，游西湖要“揀西施好處都游遍”，不管他月明歸路遠(yuǎn)，也要詩(shī)酒流連湖山。

所以比薛昂夫年長(zhǎng)約14歲的趙孟頫格外欣賞昂夫。趙孟頫寫(xiě)的《薛昂夫詩(shī)集序》里說(shuō)：“昂夫西戎貴種，服旃裘，食湩酪，居逐水草，馳騁獵射，飽肉勇決，其風(fēng)俗固然也?！倍悍颉澳耸鹿P硯，讀書(shū)屬文，學(xué)為儒生，發(fā)而為詩(shī)樂(lè)府，皆激越慷慨，流麗閑婉，或累世為儒者有所不及”。松雪忍不住感慨：“嗟夫！吾觀(guān)昂夫之詩(shī)，信乎學(xué)問(wèn)之可以變化氣質(zhì)也?！?h3>斡玉倫徒：錢(qián)塘最好是湖邊

斡玉倫徒，字克莊，西夏黨項(xiàng)人。

斡玉倫徒曾在國(guó)子學(xué)師從大學(xué)問(wèn)家虞集。元代恢復(fù)科舉，蒙古人、色目人和漢人、南人是分兩張卷考試和發(fā)榜的，蒙古、色目曰右榜，漢人、南人曰左榜。右榜易考，左榜難試。斡玉倫徒可能是當(dāng)時(shí)試漢人、南人科目而取得進(jìn)士的為數(shù)不多的少數(shù)民族人氏之一。斡玉倫徒后來(lái)也是《宋史》的編修官。虞集編刻自己的文集《道園學(xué)古錄》也是應(yīng)斡玉倫徒之請(qǐng)。

斡玉倫徒寫(xiě)的關(guān)于西湖的詩(shī)《題西湖亭子寄徐復(fù)初檢校》：

芙蓉花開(kāi)一萬(wàn)頃，錢(qián)塘最好是湖邊。曉風(fēng)得酒更留月，春水到門(mén)還放船。笙引鳳凰天上曲，賦裁鸚鵡座中賢。令人卻憶徐公子，深閣焚香日晏眠。

萬(wàn)頃芙蓉花開(kāi)，“錢(qián)塘最好是湖邊”，斡玉倫徒所言甚是。

廼賢：一年湖上春如夢(mèng)

廼賢是元代內(nèi)遷中原的哈喇魯人的后裔。哈喇魯，古名葛邏祿。史學(xué)家考訂廼賢身世，以為廼賢是在鄞縣長(zhǎng)大的。鄞縣是元代慶元路路治所在地。慶元，古稱(chēng)明州，今浙江寧波。

廼賢至正六年（公元1346年）北上大都以求取功名，博得聲譽(yù)。在大都的六年時(shí)間里，廼賢和王冕等有交游。但終于失望而歸。廼賢的詩(shī)篇里也有寫(xiě)西湖的，如《次段吉甫助教春日懷江南韻》：

花底開(kāi)尊待月圓，羅衫半泡酒痕鮮。一年湖上春如夢(mèng)，二月江南水似天。修樸每懷王逸少，聽(tīng)歌卻憶李龜年。卜鄰擬住吳山下，楊柳橋邊艤畫(huà)船。

“卜鄰擬住吳山下”，亦可見(jiàn)廼賢對(duì)西湖對(duì)杭州的無(wú)比留戀?？上i賢后來(lái)不得終老錢(qián)塘，他是在元至正二十八年（公元1368年）五月，病逝于直沽軍中。直沽，即今天津。一代才人，晚景凄惻，寂寞以歿，讓人無(wú)限感慨。

薩都剌：少年豪飲醉忘歸

薩都剌，祖居西域，本人則出生在代州雁門(mén)（今山西代縣），一說(shuō)是生于鎮(zhèn)江。明人徐象梅撰著《兩浙名賢錄》，說(shuō)薩都剌晚年在杭州，“每風(fēng)日晴美，輒肩一杖掛瓢笠，腳踏雙不藉，走兩山間。凡深巖邃壑人跡所不到者，無(wú)不窮其幽勝。至得意處，輒席草坐，徘徊終日不能去，興至則發(fā)為詩(shī)歌?！碑?dāng)然也有說(shuō)薩都剌晚年沒(méi)有住在杭州。

薩都剌重游西湖寫(xiě)過(guò)《西湖絕句》六首，明人田汝成《西湖游覽志馀》卷十一“才情雅致”里收錄了這六首絕句：

涌金門(mén)外上湖船，狂客風(fēng)流憶往年。十八女兒搖艇子，隔船笑擲買(mǎi)花錢(qián)。

少年豪飲醉忘歸，不覺(jué)湖船旋旋移。水面夜涼銀燭小，越娘低唱月生眉。

紫騮驕踏落花泥，二月江城雨過(guò)時(shí)。拂曉市河春水滿(mǎn)，小船多半載吳姬。

惜春曾向湖船宿，酒渴吳姬夜破橙。驀聽(tīng)郎君呼小字，轉(zhuǎn)頭含笑背銀燈。

待得郎君半醉時(shí)，笑將紈扇索題詩(shī)。小紅簾卷春波綠，渡水揚(yáng)花落硯池。

垂柳陰陰蘇小家，滿(mǎn)湖飛燕趁楊花。繁華一去風(fēng)流減，今日橫堤幾樹(shù)鴉？

本篇筆記的篇名《一鏡湖光開(kāi)曉日》，所引的詩(shī)句，出自薩都剌的一首七律《次韻王侍郎游湖》：“一鏡湖光開(kāi)曉日，萬(wàn)家花氣漲晴天?！倍嗝疵鼷惗涞奈骱吧　Ｄ軌?qū)懗鲞@樣的西湖詩(shī)歌，即使是虛構(gòu)這位作者晚年隱居杭州，也是入情入理的了。

Contemporary Japanese historian Masaaki Sugiyama （born in 1952）， a specialist in the history of the Yuan Dynasty and the Mongols， speaks high of Hangzhou in eastern China， a megacity that enjoyed flourish prosperity in the centuries from the Southern Song Dynasty （1127-1279） to the following Yuan Dynasty （1279-1368）. According to the Japanese scholar， Hangzhou as the capital city thrived in the Southern Song and continued to thrive in the Yuan. As the Mongols ruled from Dadu （the present-day Beijing） in the north， Hangzhou continued to enjoy an unprecedented prosperity： Economy bloomed due to a laissez-faire ambiance and it enjoyed freedom and acquired a cosmopolitan majesty that fitted its status. All this makes Hangzhou a miracle in the worlds history of cities.

In the Yuan Dynasty， the material and cultural prosperity and scenic beauty of Hangzhou attracted people from the north and the west to settle down and enjoy a life of pleasures the city offered. The Mongols ruled by China by dividing the national population into a four-class hierarchy. Mongols and the Semu people （which referred to the 20-plus ethnic minority peoples from the west who helped the Mongols conquer the oriental empire） were privileged. When they came to China， they assimilated themselves into Chinese culture. They learned to write and speak Chinese， among other things they picked up from their acclimatized life in the east.

These new residents of Hangzhou wrote poems about their lives in the city and their appreciation of the West Lake. Many poems by these poets now can be perused in the literatures of the Yuan and the Ming （1368-1644）. These poems testify how well these Mongols and the Semu people had absorbed Chinese culture and acquired a graceful taste about natural beauty， which had been popular with Chinese intelligentsia for over 1，000 years before these nomads stepped in from the north and the west.

Yun Shi was a Uyghur who lived in Hangzhou in the last part of his life after he resigned from a central government post in Dadu. His grandfather was a military general that helped found the Yuan Dynasty. A chapter in? is dedicated to Yun Shi， describing him as a teenager with strong muscular strength and military training. Yun Shi studied Chinese under the tutelage of Yao Sui （1239-1313）.

The mysterious recluse generated some urban legends in his lifetime. It was said that Yun was a pharmacist who sold herbs in the market. Nobody recognized who he really was because he used false names and dressed in the commoners style. Another legend recorded a transaction he made with a fisherman who sold sheets made of reed flowers. Yun wanted to trade his silk for the sheets. The fisherman said no and instead， asked him to write a poem as payment. Yun wrote a poem. The poem comes down in history.

Yun Shi wrote a suite of poems that portray the four seasons on the West Lake. The four poems are tasteful. Some critics compare them with those by the Tang poet Bai Juyi and the Song poet Su Dongpo. The poems indicate that the beauty of the West Lake was appreciated not only by locals but also by those from the outside and that Yun was masterfully versed in Chinese culture and aesthetics.

Aruwei was a Mongol. He served as a government official and Hanlin scholar before he resigned his post and retired to Hangzhou. Some of the poems he wrote are about his self-exiled life in the south. Though he didnt specify in these poems exactly where he resided， experts of modern times tend to agree that he lived in Hangzhou. In an academic paper that discusses Hangzhou as a city of extravagance and sensuality and as a melting pot of all ethnic groups， Professor Chen Dezhi cites Aruwei as an individual sample for in-depth analysis.

Xue Angfu was a Uyghur living in Hangzhou. His poems vanished in history a long time ago and there was no stone stele available to tell his life story. It was not until 1959 that Sun Kaidi （1898-1986） published a study result that came up with proof that three poets identified and acknowledged by some scholars and critics in the Ming was actually one and the same person called Xue Angfu.

Xue worked as a government official and spent his evening years in Hangzhou. He was a poet with an ebullient style and he claimed proudly that he was the best poet in 1，000 years. He penned seven poems about the beauty of the West Lake in Hangzhou.

Sadula （1272-1355）， a poet， calligrapher， painter， was a Mongol. He was born in northern China. In a whos who dictionary recording all the celebrities of Zhejiang， the Ming scholar Xu Xiangmei said Sadula lived in Hangzhou in his last years. Some scholars didnt agree with Xu and said Sadula wasnt in Hangzhou in his last years. But the poet did visit Hangzhou many times. An anthology of poetry about the West Lake put together by a Ming scholar named Tian Rucheng presents six short poems by Sadula.