成公(gong)興(姓(xing)成公(gong),名興)的歷史資料,見于《魏(wei)書·藝術傳·殷紹傳》和《魏(wei)書·釋老(lao)志》。《魏(wei)書》是二十四史之一,北(bei)齊初年(nian)魏(wei)收撰。
《殷紹傳》稱:殷紹,長(chang)樂(le)人也。好(hao)陰陽術數(shu),達(da)九章、七(qi)曜。世(shi)(shi)祖時為(wei)算生博士,給事東宮西曹,以藝術為(wei)恭(gong)宗所知。太安(an)四(si)(si)年(nian)夏,上《四(si)(si)序堪輿(yu)》,表曰:“臣以姚氏之世(shi)(shi),行學伊川,時遇游遁(dun)大儒成公興,從(cong)求《九章要術》。興字廣(guang)明,自(zi)云(yun)膠東人也。興將臣南到(dao)陽翟九崖巖沙門釋(shi)曇影間。興即北還,臣獨留住(zhu),依止影所,求請《九章》。影復將臣向長(chang)廣(guang)東山見道人法(fa)穆(mu)。法(fa)穆(mu)時共影為(wei)臣開述《九章》數(shu)家雜要,披釋(shi)章次意況大旨(zhi)……。練精銳思(si),蘊習(xi)四(si)(si)年(nian),從(cong)穆(mu)所聞(wen),粗(cu)皆仿佛。……以甲寅之年(nian),奉辭影等。自(zi)爾(er)至今,四(si)(si)十五(wu)載(zai)。歷觀時俗堪輿(yu)八會,經世(shi)(shi)已久(jiu),傳寫謬誤。……今依先撰錄(lu)奏,謹以上聞(wen)。”其《四(si)(si)序堪輿(yu)》,遂大行于世(shi)(shi)①。
按:此(ci)《藝術(shu)傳》的(de)“藝術(shu)”,泛指術(shu)數(shu)、方(fang)伎和各(ge)種技藝,如(ru)唐章(zhang)懷太(tai)(tai)(tai)子(zi)李賢(xian)注《后漢書》所說(shuo):“藝謂書、數(shu)、射、御,術(shu)謂醫、法、卜、筮。”殷紹(shao)是(shi)北(bei)魏(wei)(wei)初年(nian)(nian)(nian)的(de)方(fang)術(shu)大(da)家,受到北(bei)魏(wei)(wei)太(tai)(tai)(tai)武帝(世(shi)祖)拓(tuo)跋燾及其(qi)太(tai)(tai)(tai)子(zi)拓(tuo)跋晃(未即帝位(wei)先死(si),追尊為(wei)恭宗(zong)景穆帝)的(de)重用。文(wen)成(cheng)帝拓(tuo)跋浚太(tai)(tai)(tai)安(an)四(si)(si)年(nian)(nian)(nian)(公(gong)(gong)元458年(nian)(nian)(nian)),他在(zai)進呈(cheng)《四(si)(si)序堪輿》的(de)表章(zhang)中(zhong)(zhong) ,鄭重地述說(shuo)其(qi)師承關系(xi),第一位(wei)恩(en)師就是(shi)膠東(dong)人“游遁大(da)儒”成(cheng)公(gong)(gong)興(xing)。此(ci)“膠東(dong)”,指自東(dong)漢章(zhang)帝建初元年(nian)(nian)(nian)(公(gong)(gong)元76年(nian)(nian)(nian))改郁秩縣(xian)為(wei)膠東(dong)侯國(guo)(guo),歷魏(wei)(wei)晉十(shi)(shi)六國(guo)(guo),直(zhi)(zhi)到北(bei)魏(wei)(wei)獻文(wen)帝皇(huang)興(xing)四(si)(si)年(nian)(nian)(nian)(470年(nian)(nian)(nian)),存在(zai)了近四(si)(si)百年(nian)(nian)(nian)之(zhi)久的(de)“膠東(dong)縣(xian)”,其(qi)轄境是(shi)以今(jin)平(ping)度城為(wei)中(zhong)(zhong)心(xin)的(de)地區,面積約(yue)為(wei)今(jin)平(ping)度市的(de)三分之(zhi)一。魏(wei)(wei)晉十(shi)(shi)六國(guo)(guo)和北(bei)魏(wei)(wei)前期著名的(de)“膠東(dong)城”也一直(zhi)(zhi)設在(zai)今(jin)平(ping)度城②。清道光二十(shi)(shi)六年(nian)(nian)(nian)重修《平(ping)度州志》,就是(shi)據上引《魏(wei)(wei)書·殷紹(shao)傳》中(zhong)(zhong)文(wen)字而(er)將(jiang)成(cheng)公(gong)(gong)興(xing)定為(wei)平(ping)度的(de)歷史名人的(de)。
道光《平(ping)度(du)(du)州志》的(de)編纂(zuan)者李圖先(xian)生(字少伯(bo),掖縣(xian)人),以(yi)學識淵博著稱,他還考證(zheng)成(cheng)公(gong)興生當十六國時(shi)期,從而(er)糾正《萊州府志》“北(bei)魏人”之誤。可(ke)是《平(ping)度(du)(du)州志》對于《魏書·釋(shi)老志》里記載成(cheng)公(gong)興事跡更多(duo)更詳的(de)文字卻未采(cai)用。
《釋(shi)老志(zhi)》稱(cheng):(寇謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi))服食(shi)餌(er)藥(yao)(yao),歷(li)年(nian)無(wu)效。幽誠上達(da),有(you)(you)仙(xian)(xian)人成公興(xing)(xing)(xing),不(bu)(bu)(bu)知何許人,至謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)從母家(jia)傭賃。謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)常覲其姨,見(jian)興(xing)(xing)(xing)形貌(mao)甚強,力作不(bu)(bu)(bu)倦。請(qing)回賃興(xing)(xing)(xing)代己使役。……謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)樹下坐(zuo)算(suan),興(xing)(xing)(xing)懇發(fa)致勤,時來看(kan)算(suan)。謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)謂曰(yue):“汝(ru)但(dan)力作,何為看(kan)此?”二三(san)(san)日后(hou),復(fu)來看(kan)之(zhi)(zhi)(zhi)(zhi)(zhi),如此不(bu)(bu)(bu)已。后(hou)謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)算(suan)“七曜(yao)”,有(you)(you)所(suo)不(bu)(bu)(bu)了,惘然自(zi)失(shi)。興(xing)(xing)(xing)謂謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue):“先生(sheng)何為不(bu)(bu)(bu)懌?”謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue):“我學算(suan)累年(nian),而近算(suan)《周髀》不(bu)(bu)(bu)合(he),以此自(zi)愧(kui)。且非汝(ru)所(suo)知,何勞問也!” 興(xing)(xing)(xing)曰(yue):“先生(sheng)試(shi)隨興(xing)(xing)(xing)語布之(zhi)(zhi)(zhi)(zhi)(zhi)”。俄然便決。謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)嘆伏,不(bu)(bu)(bu)測(ce)興(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)淺深(shen),請(qing)師事之(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)固(gu)辭不(bu)(bu)(bu)肯,但(dan)求為謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)弟子。未幾,謂謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue):“先生(sheng)有(you)(you)意學道,豈能與(yu)興(xing)(xing)(xing)隱遁?”謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)欣然從之(zhi)(zhi)(zhi)(zhi)(zhi)。興(xing)(xing)(xing)乃(nai)令謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)潔(jie)齋三(san)(san)日,共入華山。令謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)居一石室(shi)(shi),自(zi)出采(cai)藥(yao)(yao),還(huan)(huan)與(yu)謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)食(shi)藥(yao)(yao),不(bu)(bu)(bu)復(fu)饑。乃(nai)將(jiang)謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)入嵩山。有(you)(you)三(san)(san)重石室(shi)(shi),令謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)住第(di)二室(shi)(shi)。歷(li)年(nian),興(xing)(xing)(xing)謂謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue):“興(xing)(xing)(xing)出后(hou),當有(you)(you)人將(jiang)藥(yao)(yao)來,得(de)但(dan)食(shi)之(zhi)(zhi)(zhi)(zhi)(zhi),莫為疑怪。”尋有(you)(you)人將(jiang)藥(yao)(yao)而至,皆是毒蟲(chong)臭惡之(zhi)(zhi)(zhi)(zhi)(zhi)物,謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)大懼出走。興(xing)(xing)(xing)還(huan)(huan)問狀,謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)俱對(dui),興(xing)(xing)(xing)嘆息(xi)曰(yue):“先生(sheng)未便得(de)仙(xian)(xian),政(zheng)可(ke)為帝(di)王師耳。”興(xing)(xing)(xing)事謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)七年(nian),而謂之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue):“興(xing)(xing)(xing)不(bu)(bu)(bu)得(de)久留,明(ming)日中應去(qu)。興(xing)(xing)(xing)亡后(hou),先生(sheng)幸為沐浴(yu)(yu),自(zi)當有(you)(you)人見(jian)迎”興(xing)(xing)(xing)乃(nai)入第(di)三(san)(san)重室(shi)(shi)而卒。謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)躬自(zi)沐浴(yu)(yu)。明(ming)日中,有(you)(you)叩石室(shi)(shi)者,謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)出視,見(jian)兩童子,一持法(fa)服,一持缽(bo)及錫杖。謙(qian)(qian)(qian)(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)引入,至興(xing)(xing)(xing)尸所(suo),興(xing)(xing)(xing)欻然而起,著衣持缽(bo),執杖而去(qu)③。
看來,道光《平(ping)度州志(zhi)(zhi)》不取此《釋老(lao)志(zhi)(zhi)》之文,當因修(xiu)志(zhi)(zhi)者尊奉(feng)儒家正統觀念(nian)(nian),排(pai)斥釋老(lao)之學,尤(you)其此類神仙(xian)故事多(duo)涉虛幻,文中又說(shuo)成公興(xing)“不知何許人(ren)”,于(yu)是便(bian)被(bei)棄(qi)而不用了。其實(shi),魏晉(jin)人(ren)的(de)(de)神仙(xian)鬼(gui)(gui)怪觀念(nian)(nian),是和后(hou)世(shi)有(you)別的(de)(de),誠如(ru)魯(lu)迅先生論《六(liu)朝之鬼(gui)(gui)神志(zhi)(zhi)怪書(shu)》所言(yan):“中國本信巫,秦(qin)漢(han)以(yi)來,神仙(xian)之說(shuo)盛行,漢(han)末又大(da)暢巫風(feng),而鬼(gui)(gui)道愈熾;會小乘佛(fo)教亦入中土,漸見(jian)流(liu)傳。凡(fan)此,皆(jie)張皇(huang)鬼(gui)(gui)神,稱道靈異(yi),故自(zi)(zi)晉(jin)迄隋(sui),特多(duo)鬼(gui)(gui)神志(zhi)(zhi)怪之書(shu)。其書(shu)有(you)出(chu)(chu)于(yu)文人(ren)者,有(you)出(chu)(chu)于(yu)教徒(tu)者。文人(ren)之作,雖(sui)非如(ru)釋道二家,意在自(zi)(zi)神其教,然亦非有(you)意為(wei)小說(shuo),蓋當時以(yi)為(wei)幽明(ming)雖(sui)殊途,而人(ren)鬼(gui)(gui)乃皆(jie)實(shi)有(you),故其敘述異(yi)事,與記載人(ren)間常事,自(zi)(zi)視(shi)固無(wu)誠妄之別矣。”④有(you)些史學家是很重視(shi)《魏書(shu)·釋老(lao)志(zhi)(zhi)》的(de)(de),對所記神仙(xian)故事,并不簡單地(di)視(shi)為(wei)荒(huang)誕,而是透(tou)過(guo)虛幻的(de)(de)表面(mian),看到(dao)具有(you)重要意義(yi)的(de)(de)實(shi)質。
清代(dai)乾(qian)嘉(jia)時期的(de)史(shi)學巨匠(jiang)錢大昕在其名著《二十二史(shi)考(kao)異》中,對《魏書·釋老志(zhi)》《仙人(ren)成公興》條,就曾以《殷紹傳》釋成公興的(de)籍(ji)貫。而進一步地(di)將上引《魏書》中的(de)兩段(duan)文字聯系起(qi)來考(kao)證并(bing)闡(chan)發其重要價(jia)值的(de),則(ze)是二十世紀的(de)史(shi)學大師陳(chen)寅(yin)恪先生。
1950年,陳先(xian)生(sheng)發表了(le)名(ming)文(wen)《崔浩(hao)與寇(kou)(kou)(kou)(kou)(kou)謙(qian)之(zhi)》。文(wen)章(zhang)的(de)(de)前(qian)半即以論述寇(kou)(kou)(kou)(kou)(kou)謙(qian)之(zhi)為(wei)主。寇(kou)(kou)(kou)(kou)(kou)謙(qian)之(zhi)是(shi)中國道教發展(zhan)史上的(de)(de)一位非常重要(yao)的(de)(de)人物(wu),成公興則(ze)對寇(kou)(kou)(kou)(kou)(kou)謙(qian)之(zhi)有過至關重要(yao)的(de)(de)影響。陳寅恪先(xian)生(sheng)先(xian)論證(zheng)了(le)寇(kou)(kou)(kou)(kou)(kou)謙(qian)之(zhi)的(de)(de)家世:寇(kou)(kou)(kou)(kou)(kou)氏(shi)原(yuan)是(shi)漢中張(zhang)魯治下的(de)(de)大族,曹操平漢中,徙(xi)張(zhang)魯徒(tu)眾(zhong)于長安及三輔地區(qu)。“寇(kou)(kou)(kou)(kou)(kou)氏(shi)為(wei)豪宗大族,故有被徙(xi)之(zhi)資格,以其(qi)為(wei)米賊馀黨,故其(qi)家世守天師道之(zhi)信仰(yang)。然則(ze)寇(kou)(kou)(kou)(kou)(kou)謙(qian)之(zhi)之(zhi)所以早修張(zhang)魯之(zhi)術,固非偶然也。”⑤
對于《釋老志(zhi)》中關于寇(kou)謙之(zhi)(zhi)(zhi)(zhi)與成公興(xing)的一段記載,陳寅恪(ke)先生(sheng)認為(wei):“此節為(wei)吾國(guo)接受(shou)外來學(xue)(xue)(xue)說(shuo)及技(ji)術之(zhi)(zhi)(zhi)(zhi)一重公案”。“吾國(guo)道教雖起(qi)初原為(wei)本土之(zhi)(zhi)(zhi)(zhi)產(chan)物,而(er)其(qi)后逐漸接受(shou)模襲外來輸入(ru)之(zhi)(zhi)(zhi)(zhi)學(xue)(xue)(xue)說(shuo)技(ji)術,變易演進,遂成為(wei)一龐大復雜之(zhi)(zhi)(zhi)(zhi)混合體。綜觀二千年來道教之(zhi)(zhi)(zhi)(zhi)發展史,每一次之(zhi)(zhi)(zhi)(zhi)改革,必受(shou)一種外來學(xue)(xue)(xue)說(shuo)之(zhi)(zhi)(zhi)(zhi)激(ji)刺,而(er)所(suo)(suo)受(shou)外來之(zhi)(zhi)(zhi)(zhi)學(xue)(xue)(xue)說(shuo),要(yao)以(yi)佛教為(wei)主(zhu)。” “寇(kou)謙之(zhi)(zhi)(zhi)(zhi)少修張魯之(zhi)(zhi)(zhi)(zhi)術,即其(qi)家(jia)世所(suo)(suo)傳之(zhi)(zhi)(zhi)(zhi)舊(jiu)道教。而(er)服食餌藥歷(li)年無效,是(shi)其(qi)所(suo)(suo)傳之(zhi)(zhi)(zhi)(zhi)舊(jiu)醫藥生(sheng)理學(xue)(xue)(xue)有(you)待于新(xin)學(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)改進也。其(qi)學(xue)(xue)(xue)算(suan)累年而(er)算(suan)《七曜(yao)》、《周髀》有(you)所(suo)(suo)不合,是(shi)其(qi)舊(jiu)傳之(zhi)(zhi)(zhi)(zhi)天(tian)文(wen)算(suan)學(xue)(xue)(xue)亦有(you)待于新(xin)學(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)改進也。”
陳(chen)寅恪先(xian)生(sheng)稱“天算(suan)之(zhi)學(xue)(xue)(xue)于道教(jiao)至為(wei)(wei)重(zhong)要(yao)”。通(tong)過旁(pang)征博考(kao),他(ta)認為(wei)(wei)魏晉以前的《周(zhou)(zhou)髀(bi)》蓋(gai)(gai)天之(zhi)術為(wei)(wei)舊(jiu)術(按:《周(zhou)(zhou)髀(bi)》是(shi)中國古代(dai)的天文歷算(suan)著作(zuo),主要(yao)內容是(shi)對古代(dai)宇(yu)宙天體論(lun)《蓋(gai)(gai)天說》進(jin)(jin)行(xing)數學(xue)(xue)(xue)計算(suan) ),聯系《殷紹(shao)傳(chuan)》所(suo)述(shu),陳(chen)先(xian)生(sheng)認為(wei)(wei)成(cheng)(cheng)公興(xing)與當時的佛(fo)(fo)(fo)教(jiao)徒有密(mi)切關(guan)系,他(ta)介紹(shao)的向殷紹(shao)傳(chuan)授醫學(xue)(xue)(xue)、算(suan)學(xue)(xue)(xue)的名師曇影、法(fa)穆以及“和公”,都(dou)是(shi)佛(fo)(fo)(fo)教(jiao)徒,“寇(kou)謙(qian)(qian)之(zhi)、殷紹(shao)從成(cheng)(cheng)公興(xing)、曇影、法(fa)穆等受《周(zhou)(zhou)髀(bi)》算(suan)術,是(shi)從佛(fo)(fo)(fo)教(jiao)受天竺(zhu)輸入之(zhi)‘新蓋(gai)(gai)天說’”。寇(kou)謙(qian)(qian)之(zhi)用其世代(dai)所(suo)傳(chuan)舊(jiu)法(fa)累年算(suan)《七曜(yao)》、《周(zhou)(zhou)髀(bi)》不合(he) ,可是(shi)按照成(cheng)(cheng)公興(xing)的算(suan)法(fa),卻“俄然便(bian)決”,竟(jing)使寇(kou)謙(qian)(qian)之(zhi)大為(wei)(wei)嘆服 ,愿(yuan)立即拜師。雖成(cheng)(cheng)公興(xing)堅辭不肯,此后寇(kou)謙(qian)(qian)之(zhi)卻隨成(cheng)(cheng)公興(xing)入嵩山修練,七年之(zhi)后,成(cheng)(cheng)公興(xing)仙去,寇(kou)謙(qian)(qian)之(zhi)則(ze)運用他(ta)從成(cheng)(cheng)公興(xing)那里(li)學(xue)(xue)(xue)到(dao)的佛(fo)(fo)(fo)教(jiao)受天竺(zhu)輸入之(zhi)“新蓋(gai)(gai)天說”(另(ling)外還有佛(fo)(fo)(fo)教(jiao)的“律學(xue)(xue)(xue)”),成(cheng)(cheng)功地對道教(jiao)進(jin)(jin)行(xing)了改革。
據(ju)《魏(wei)書·釋老志(zhi)》:寇(kou)謙(qian)之于北魏(wei)明(ming)元(yuan)帝神瑞(rui)二年(nian)(公元(yuan)415年(nian))十月,自稱(cheng)太(tai)上(shang)老君親臨嵩(song)山(shan),授給(gei)他真經,令他“清整(zheng)道(dao)教,除去三張(zhang)(指張(zhang)陵、張(zhang)衡、張(zhang)魯)偽法(fa)、租米錢(qian)稅(shui)及(ji)男(nan)女合氣之術(shu)。太(tai)常八年(nian)(423年(nian)),又(you)稱(cheng)有“牧土上(shang)師李譜文來臨嵩(song)岳”教道(dao)眾(zhong)“修(xiu)身煉藥(yao),學長(chang)生(sheng)之術(shu)”。寇(kou)謙(qian)之成功地改(gai)造了舊的(de)(de)(de)道(dao)教 ,得(de)到了北方士族領袖當(dang)時(shi)還深受北魏(wei)太(tai)武(wu)帝崇信的(de)(de)(de)崔(cui)浩(hao)的(de)(de)(de)支持,進(jin)而(er)得(de)到太(tai)武(wu)帝的(de)(de)(de)賞識,太(tai)武(wu)帝“崇奉(feng)天師,顯揚(yang)新法(fa)”,“建道(dao)壇,親受符錄”。以(yi)后的(de)(de)(de)北魏(wei)皇帝皆例行不輟。總(zong)之,寇(kou)謙(qian)之是把(ba)原始的(de)(de)(de)道(dao)教改(gai)革成為具有完整(zheng)的(de)(de)(de)教義(yi)、教規,從而(er)使道(dao)教成為與勢力(li)興盛的(de)(de)(de)佛(fo)教并列的(de)(de)(de)一(yi)位(wei)關鍵(jian)人物⑥,而(er)膠東(今(jin)平度)人成公興作為寇(kou)謙(qian)之實際上(shang)的(de)(de)(de)老師則長(chang)達七年(nian)之久,對(dui)于寇(kou)謙(qian)之以(yi)后的(de)(de)(de)作為和事(shi)業,影響至為重大和深遠。
陳寅(yin)恪先生認(ren)為《魏(wei)書》中(zhong)(zhong)有關(guan)成公(gong)(gong)興的兩段文字“其時間與空(kong)間二(er)者俱相適合,自不待(dai)言”。現(xian)試作具體(ti)推算(suan):殷紹(shao)上《四序堪輿》為公(gong)(gong)元(yuan)458年(nian)(nian)(nian)(太(tai)安(an)四年(nian)(nian)(nian)),他(ta)(ta)“以甲寅(yin)之(zhi)年(nian)(nian)(nian)奉(feng)辭(曇(tan))影(ying)等。自爾至(zhi)今,四十五(wu)載(zai)”。則(ze)此甲寅(yin)當為北魏(wei)明元(yuan)帝神瑞(rui)元(yuan)年(nian)(nian)(nian),即(ji)公(gong)(gong)元(yuan)414年(nian)(nian)(nian)。殷紹(shao)師從曇(tan)影(ying)等四年(nian)(nian)(nian),開始(shi)為410年(nian)(nian)(nian),則(ze)他(ta)(ta)向成公(gong)(gong)興學《九章要術》和成公(gong)(gong)興“北還”,可(ke)假定為408年(nian)(nian)(nian)。再看寇謙之(zhi):他(ta)(ta)于(yu)415年(nian)(nian)(nian)(明元(yuan)帝神瑞(rui)二(er)年(nian)(nian)(nian))自稱遇(yu)太(tai)上老君,而(er)此前成公(gong)(gong)興“仙去(qu)”,“興事謙之(zhi)七(qi)年(nian)(nian)(nian)”,則(ze)寇謙之(zhi)初遇(yu)成公(gong)(gong)興,約在408年(nian)(nian)(nian)。于(yu)是,似(si)可(ke)認(ren)為,成公(gong)(gong)興離開伊川(chuan),不久便西去(qu)關(guan)中(zhong)(zhong),遇(yu)到(dao)了(le)寇謙之(zhi) 。他(ta)(ta)真正“稀在人間”是在七(qi)年(nian)(nian)(nian)之(zhi)后(hou),從嵩山“著(zhu)衣持缽,執(zhi)杖而(er)去(qu)”的。
假定公(gong)元408年時(shi)已被殷紹稱為“游(you)遁(dun)大儒(ru)”而且被寇謙之(zhi)認為“力作(zuo)甚強”的(de)成公(gong)興(xing),時(shi)為45歲(sui)(至多不(bu)(bu)應(ying)超過(guo)50歲(sui)),其生年則約為363年。其時(shi)膠東處于前(qian)(qian)燕治下,370年,前(qian)(qian)秦(qin)(qin)滅(mie)(mie)前(qian)(qian)燕,383年淝水之(zhi)戰(zhan),前(qian)(qian)秦(qin)(qin)解體時(shi),成公(gong)興(xing)約為20歲(sui)。氐族苻氏(shi)的(de)前(qian)(qian)秦(qin)(qin)是十六國時(shi)期最強盛的(de)王(wang)朝,其版圖(tu)“東極滄(cang)海,西并龜茲(zi),南(nan)(nan)(nan)苞襄陽,北(bei)盡沙漠”,一度出現了“兵(bing)強國富(fu),垂及(ji)升平(ping)”的(de)局面(mian)。成公(gong)興(xing)的(de)青(qing)年時(shi)代是在(zai)前(qian)(qian)秦(qin)(qin)治下度過(guo)的(de),得以打(da)下了堅實的(de)學(xue)(xue)問基(ji)礎。淝水之(zhi)戰(zhan)后,青(qing)州(zhou)先為后燕(384——398)、繼為南(nan)(nan)(nan)燕(399——410)所有(you),今膠東半島地區,并未遭受(shou)大的(de)社會(hui)變(bian)亂(luan)。而自劉裕滅(mie)(mie)南(nan)(nan)(nan)燕,青(qing)州(zhou)歸屬(shu)江南(nan)(nan)(nan)后,青(qing)州(zhou)則陷入了嚴重的(de)戰(zhan)亂(luan)之(zhi)中(zhong)(zhong)。淝水之(zhi)戰(zhan)后,羌族姚氏(shi)在(zai)關中(zhong)(zhong)建立的(de)后秦(qin)(qin),經濟(ji)和文(wen)化都較周邊政權(quan)為好(hao),成公(gong)興(xing)中(zhong)(zhong)年時(shi)期離開戰(zhan)亂(luan)不(bu)(bu)已的(de)家鄉,到(dao)了后秦(qin)(qin)治下的(de)嵩(song)洛和三(san)輔一帶,避世而不(bu)(bu)忘(wang)授(shou)業。他(ta)(ta)(ta)的(de)學(xue)(xue)問既有(you)深厚的(de)儒(ru)家根基(ji),又有(you)豐富(fu)的(de)釋老內(nei)容(rong),尤其在(zai)天文(wen)歷算和醫藥方面(mian),他(ta)(ta)(ta)掌(zhang)握了外來(lai)佛(fo)教在(zai)這些學(xue)(xue)科中(zhong)(zhong)的(de)先進知識(shi)和技術,并通過(guo)他(ta)(ta)(ta)的(de)弟(di)子殷紹和寇謙之(zhi),用于實踐,得以發揚而光大之(zhi)。
今天,撇開釋老神仙之(zhi)(zhi)(zhi)說不論,我們對于(yu)成公(gong)興的真實面目已經有了具體的了解,歷(li)史文化名人(ren)之(zhi)(zhi)(zhi)稱,他應該是當之(zhi)(zhi)(zhi)無愧的。 注: ①《魏書(shu)(shu)》卷九十一(yi)(yi)。 ②參(can)見《魏書(shu)(shu)·地形(xing)志》和譚其驤先(xian)生(sheng)主編(bian)(bian)的《中(zhong)國歷(li)史地圖集》。 ③《魏書(shu)(shu)》卷一(yi)(yi)一(yi)(yi)四(si)。 ④魯迅(xun):《中(zhong)國小說史略》。 ⑤本文以(yi)下所(suo)引陳寅恪先(xian)生(sheng)文,皆出自《金(jin)明(ming)鈸叢稿初編(bian)(bian)·崔(cui)浩與寇謙之(zhi)(zhi)(zhi)》。 ⑥參(can)見葛兆(zhao)光《中(zhong)國思想史》第(di)(di)一(yi)(yi)卷第(di)(di)三編(bian)(bian)第(di)(di)三節(jie)《清整道教》。