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| Scope: 巵林 |
| Condition : Contains text 「嘷」 |
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49  | 復之曰：「蜀有王曰杜宇者，出于天隳山，盖天精也。朱提有梁氏女利，出自江源。宇納為妃，遂王于蜀，號曰望帝。荊有人曰鼈靈，出自井中，身死，泝流而上，至汶山復生宇，用為相靈，有開巫峽之功。刺史西州望帝滛于其妻，慙而讓國焉，去隠西山，後以失勢，悔恨而死。魂化為鳥，名曰杜鵑，亦曰子規，此揚雄、應劭、許慎說也。它書或言氷泮嘷而百草，奮興亦說，春分鳴而衆英摧落，倒懸以寄其苦，北向以喻其思，巢鳥為之飼雛，田家候以舉趾，周公謂之嶲師，曠謂之鸐，屈平謂之鵜鴂，宋玉謂之鳾歸，呂不韋謂之雋燕，戴徳謂之瑞雉，馬遷謂之秭鴂，揚雄謂之子●，王逸謂之置●，張揖謂之鷶●，沈榮謂之鷤䳏，張華謂之怨鳥，許慎、郭璞謂之子雋，常璩謂之子鵑，徐廣謂之子鴂，李士謙謂之鶗鴂，韓愈謂之催歸，顧況陸龜蒙謂之謝豹，大抵因其自呼之聲，以為斯禽之目，字雖異義，語諒同音矣。惟杜宇自帝已在周餘，爾雅既周公所作，時無杜主，安得啼鵑？常璩亦曰，子鵑之鳥，今云是雋。四海有之，何必在蜀？且刺史秦官，蜀世未具以此反訊揚許之說躓矣。按《爾雅雋》，周燕，燕鳦。舍人注曰：「雋，周名燕，燕又名鳦」。孫炎曰：別三名也」。謂雋、周是燕，其說又異。《自禽經》、《華陽志》以雋周為鵑著書者，遂爾相仍，而羅願讀為雋，又為周、燕，蓋本《說文》矣。意者杜鵑為帝，當如蜀王本紀之言，望帝亡去時適二月，子規方鳴，故蜀人悲子規而思望帝也。文士好竒，往往證成其說。如劉淵林稱《蜀記》曰：王姓杜名宇死。化子規左思云：鳥生杜宇之魄。鮑昭云：鵑是蜀帝之魂。溫庭筠、陸龜蒙、羅隱、胡曽諸人，咸見賦詠，不獨少陵，固以變化非常，神怪㒺測。杜宇既化而生，何必不化而死。然則一生摧悴，難忘黃屋之尊，四海翻飛，竟思玉壘之樂，啼夜之悲未歇，亡國之主非誣焉耳。但寄巢餔鷇，說出拾遺，宻樹深篁，事當親見，而旋作後。杜鵑行》。又云：古時杜宇稱望帝魂作杜鵑何㣲細，跳葉竄枝樹木中，搶佯瞥捩，雌隨雄毛，衣慘黒而憔悴，衆鳥安肯相尊？崇隳形不敢栖，華屋短翮，惟願巢深叢穿，皮啄朽嘴。欲秃苦饑，始得食一蟲，誰言養雛不自哺，此語亦足為愚。蒙則棲無幕燕之安，啄有飛鴷之困，與向所稱，仍為餧子。若奉至尊者，貴賤忽殊，矛盾太甚。按鮑昭《行路難云：舉頭四顧望，但見松柏園，荊棘鬱蹲蹲，中有一鳥名。杜鵑言是古時蜀帝魂，聲音哀苦鳴不息。羽毛憔悴似人髠，飛走樹間逐蟲蟻。豈意往日天子尊。然則博物所稱生子寄他巢，百鳥為飼之，蓋虛說也。子美西川之作詩，史謂何下筆有神，言不可逝也，疑白。 |
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