福建省武夷山為中國東南名山，《史記‧封禪書》有祭祀武夷君用乾魚的記載，一般認為武夷君即彭祖籛鏗之二子，長為「武」，次為「夷」，職掌兵死。武夷山被道教奉為三十六洞天之第十六洞天；隋唐之際，佛教傳入，武夷山也成為佛教聖地。西元1183 年，理學家朱熹(1130-1200)在武夷山建「武夷精舍」，於此講學著述十餘年，培育後進，受業者達二百多人，故而有「當今道在武夷」，譽武夷山為「道南理窟」。朱熹歌詠武夷山的詩文中，作於1184 年的〈淳熙甲辰中春精舍閒居戲作武夷棹歌十首呈諸同遊相與一笑〉(簡稱〈武夷棹歌〉)模仿棹歌的形式，賦詠了武夷山九曲溪的景致。朱熹之後，辛棄疾、歐陽光祖、方岳等人都寫過〈武夷棹歌〉。〈武夷棹歌〉依序吟詠武夷山九曲溪之各曲風光，本文擬分析宋代「武夷棹歌」中對九曲溪的描繪，以及富含神話傳說、民間故事和理學家思維的文化意涵。

Wu-yi is a famous mountain located in the southern part of China.There is a record shown in the “Shi Ji.Feng Chan Shu” using dried fish asan offering to Wu-yi Jun( Gods of Wu-yi mountain). People believed thatthe Wu-yi Jun were Peng Zu Qian Keng’s two sons: the first son being“Wu” while the second son was “Yi”; and that both of them took charge inmilitary and death related issues. The Taoist revered Wu-yi Mountain andbelieved it to be the “Sixteenth Dong Tian”. During the Sui and Tang dynasties,Wu-yi Mountain was regarded as the holy land of Buddhism aswell. In 1183, Neo-Confucianist Zhu Xi (1130-1200) built a villa in Wu-yimountain and called it “Wu-yi Jing She”. He conducted lectures and providedenriching thinking to his followers for more than ten years, whichhas subsequently benefitted more than two hundred students. In 1184, ZhuXi composed the “Wu-yi Nine Gorges” to express his appreciation forWu-yi mountains and scenery. There were other poets after Zhu Xi whowrote about “Wu-yi Boating Songs”, some of them include Xin Qi Ji, OuYang Guang Zu and Fang Yu. According to the contents in “Wu-yi BoatingSongs”, they describe the beauty of “Wu-yi Nine Gorges”. This paper aimsto analyze how “Wu-yi Boating Songs” in the Song Dynasty were used todescribe the “Wu-yi Nine Gorges”, as well as the myths, folk tales and thecultural implication of the Neo-Confucian thinking in “Wu-yi BoatingSongs”.