Different Writing Methods and Women's Ethics: a Study of Ci-Yi Empress Li of the South Song Dynasty

本文首先透由〈立李皇后制〉一文，予以探討宋廷對於皇后所應具備之美德的期待，發現李后非以德行致后位，實憑藉政治聯姻與政治神話所賜。其次，透過文本、書寫者及其時代間之比較，發現今日所見李后於紹熙政治事件之影響，雖於宋代的《四朝聞見錄》已有論述，但其「善妒殺人」、「不順父母」等行徑，實奠基於宋元之際周密的《齊東野語》，復經元末成書之《宋史．李皇后傳》沿用其說，成為李后形象與記載之定型。而明代《西湖二集．李鳳娘酷妒遭天譴》所添加之「冤魂索命」情節，具有鮮明的時代特色，及對婦人失德亂家的不認同。本文不單顯示了宋元之際士大夫用以規範理想社會秩序之論說，可透由李后這個反面教材得到力證；另從李后事蹟歷經宋、元、明三代之篩選、增刪，最終成形之過程，更可證明女性禮教規範有逐漸轉強之趨勢。Through the study of ＂Li Li Huanghou Zhi＂ （〈立李皇后制〉）the author found the high expectation of Song officials and scholars towards the Empress moral standards. However, Li Feng-Niang（李鳳娘）was honoured as a queen was because of a political marriage and political myth, but not her ethics. In addition, Sichao Wenjian Lu （《四朝聞見錄》）initially recorded the political impact of Li Feng-Niang. However, the records of murder, because of her jealousy and disobeying her parents, were first seen in Qidong Yeyu （《齊東野語》）. Until Song Shi 《宋 史》copied the record of Qidong Yeyu, the image of Li Feng-Niang was fixed. In the Ming dynasty, Xihu Erji（《西湖二集》）added circumstances about the reveng of resentful spirits to the story of Li Feng Niang. This circumstance reflected the women's view in the Ming dynasty. This article not only shows that ethical ideas of scholars of the period between the Song and Yuan dynasties, who tried to maintain social order, but is also proof that the regulation of female ethics become tougher from the Song dynasty to the Ming dynasty