碑(bei)(bei)文(wen),是(shi)指(zhi)刻在(zai)豎(shu)石上(shang)(shang)的文(wen)字(zi)(zi)。這種文(wen)字(zi)(zi)是(shi)專為刻碑(bei)(bei)而(er)作(zuo)。有(you)些文(wen)章雖刻在(zai)碑(bei)(bei)上(shang)(shang),但(dan)不(bu)是(shi)為立(li)碑(bei)(bei)而(er)作(zuo)的,就不(bu)能叫作(zuo)碑(bei)(bei)文(wen)。碑(bei)(bei)文(wen)這種體裁有(you)文(wen),有(you)銘,又有(you)序。立(li)題時,看包括(kuo)哪(na)些形式(shi)(shi)而(er)定(ding),或(huo)(huo)直(zhi)題為某(mou)某(mou)碑(bei)(bei),或(huo)(huo)題為某(mou)某(mou)碑(bei)(bei)銘,或(huo)(huo)題為碑(bei)(bei)并序、銘并序之(zhi)類,沒有(you)固定(ding)的格(ge)式(shi)(shi),有(you)的就不(bu)題碑(bei)(bei)銘等字(zi)(zi),直(zhi)書文(wen)章題目了。
墓(mu)碑(bei)(bei),是(shi)碑(bei)(bei)文(wen)(wen)(wen)的一種。這類碑(bei)(bei)文(wen)(wen)(wen)是(shi)贊頌(song)死(si)者的,贊其(qi)人,不涉及成(cheng)神顯靈(ling)等(deng)怪事。寫這類文(wen)(wen)(wen)章,往往溢美過(guo)譽。中國文(wen)(wen)(wen)學史上有兩個(ge)寫墓(mu)碑(bei)(bei)的大(da)師,一個(ge)是(shi)漢朝的蔡邕,一個(ge)是(shi)唐朝的韓愈(yu)。蔡邕曾對(dui)盧子(zi)干、馬日碑(bei)(bei)說:”吾為(wei)天下碑(bei)(bei)文(wen)(wen)(wen)多(duo)矣,皆有慚容,唯郭(guo)有道無愧于(yu)色矣!”因(yin)為(wei)只(zhi)(zhi)有《郭(guo)泰碑(bei)(bei)》是(shi)頌(song)當(dang)其(qi)人的,其(qi)它的碑(bei)(bei)文(wen)(wen)(wen)則都頌(song)非(fei)其(qi)人,可(ke)見他(ta)作墓(mu)碑(bei)(bei)大(da)多(duo)是(shi)對(dui)人溢美過(guo)譽的。韓愈(yu)撰(zhuan)《柳(liu)子(zi)厚墓(mu)志(zhi)銘(ming)》,轉(zhuan)彎(wan)抹角地批評(ping)(ping)柳(liu)宗元參加王(wang)叔(shu)文(wen)(wen)(wen)改革集團一事。這批評(ping)(ping)雖然全是(shi)出(chu)于(yu)韓愈(yu)保守的個(ge)人偏見,很不持平,但是(shi),作為(wei)碑(bei)(bei)文(wen)(wen)(wen),他(ta)采用褒(bao)貶(bian)兼用的方法(fa),打破(po)只(zhi)(zhi)稱人之(zhi)善、不稱人缺點的傳統(tong)做法(fa),卻是(shi)值得提(ti)倡的。總之(zhi),不管褒(bao)也(ye)(ye)罷(ba),貶(bian)也(ye)(ye)罷(ba),以(yi)不失實為(wei)貴,以(yi)公允持平為(wei)美。
古人(ren)的墓(mu)碑(bei)、墓(mu)志(zhi)都有定制。碑(bei)多是(shi)長(chang)方(fang)形,螭首(shou)龜趺。碑(bei)頭用篆體書(shu)(shu)寫某朝某官(guan)某人(ren)墓(mu)碑(bei),叫(jiao)做(zuo)”篆額”。墓(mu)志(zhi)較小,多為方(fang)形,刻石加蓋(gai),上(shang)寫某官(guan)某人(ren)墓(mu)志(zhi),叫(jiao)做(zuo)”書(shu)(shu)蓋(gai)”。有了”篆額”和”書(shu)(shu)蓋(gai)”,碑(bei)文、志(zhi)文的前面(mian)就不必再刻題目了。
墓(mu)(mu)(mu)碑(bei)(bei)文的題目(mu)。稱墓(mu)(mu)(mu)碑(bei)(bei)銘并序(xu)的,是先(xian)序(xu),次碑(bei)(bei),后銘;稱墓(mu)(mu)(mu)志(zhi)(zhi)(zhi)銘并序(xu)的,先(xian)序(xu),次志(zhi)(zhi)(zhi),后銘;稱墓(mu)(mu)(mu)志(zhi)(zhi)(zhi)或墓(mu)(mu)(mu)碑(bei)(bei)的,有(you)(you)志(zhi)(zhi)(zhi)或有(you)(you)碑(bei)(bei)而無(wu)銘;稱墓(mu)(mu)(mu)銘的,有(you)(you)銘而無(wu)志(zhi)(zhi)(zhi);也(ye)有(you)(you)雖只名(ming)志(zhi)(zhi)(zhi)或碑(bei)(bei),卻(que)各項(xiang)都具備的。
墓碑文的體制,一般包括姓名、籍(ji)貫、家世、經歷、文章著作、逝(shi)世時(shi)間(jian),然(ran)后(hou)(hou)是(shi)(shi)某(mou)(mou)年(nian)某(mou)(mou)月(yue)葬于(yu)某(mou)(mou)地,最后(hou)(hou)是(shi)(shi)銘(ming)文。墓志(zhi)的內(nei)容也(ye)包括姓名世系、籍(ji)貫、行為事跡、年(nian)壽、逝(shi)世年(nian)月(yue)、子孫大略(lve)、葬時(shi)、葬地,最后(hou)(hou)是(shi)(shi)銘(ming)文。銘(ming)文是(shi)(shi)總括性的贊語,多為韻文,三言(yan)、四言(yan)、五言(yan)、七言(yan)或(huo)騷體都行。墓碑、墓志(zhi)所(suo)包括內(nei)容大體相(xiang)同,只是(shi)(shi)志(zhi)求簡(jian)明而碑尚(shang)豐麗(li)。