亚美尼亚民族起源论:一个民族主义话语之争
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摘要
亚美尼亚民族是现存世界上最古老的民族之一,具有持久和稳定的民族特性。历史上,他们居住在安纳托利亚高原东部及黑海和里海之间的南高加索地区,是一个文化上孤立的族群。关于亚美尼亚民族起源的研究,众说纷纭,至今尚未有定论,但总体上来说,主要有本土说和外来说两种。然而,在南高加索地域冲突的背景下,本土说和外来说已不再单纯只是一个学术问题,而是掺入了为现实政治利益服务的民族主义因素,成了一个为领土占有权合法性辩护的民族主义话语之争。
The Armenian is one of the oldest living people in the world with enduring and stable national characteristics. In history, they had been living on the eastern Anatolia, the South Caucasia between the Black Sea and Caspian Sea as a"culturally"isolated ethnic group. The opinions vary much on the theories about the Armenian origin, and still there isn't final conclusion. But in general the theories can be classified by an indigenous or migrated origin opinion. However, in the context of regional conflicts in the south Caucasus, the indigenous and migrated theories are not simply academic issues, but were mixed into nationalism factors for the realistic political interests and national rights, and therefore it was evolved into A Dispute of discourse on Nationalist Right to Existence.
The Armenian is one of the oldest living people in the world with enduring and stable national characteristics. In history, they had been living on the eastern Anatolia, the South Caucasia between the Black Sea and Caspian Sea as a"culturally"isolated ethnic group. The opinions vary much on the theories about the Armenian origin, and still there isn't final conclusion. But in general the theories can be classified by an indigenous or migrated origin opinion. However, in the context of regional conflicts in the south Caucasus, the indigenous and migrated theories are not simply academic issues, but were mixed into nationalism factors for the realistic political interests and national rights, and therefore it was evolved into A Dispute of discourse on Nationalist Right to Existence.
引文
(1)Saint-Martin,“Mémoires Historiques et géographiques sur l’Arménie”,cited in Esat Uras,The Armenians in History And the Armenian Question,Istanbul:Documentary Publications,p.322.“从很早的时候起,几乎所有来到亚美尼亚的人,都将这里叫做亚美尼亚。叙利亚人叫它亚美尼亚,阿拉伯人叫它埃尔美尼亚(Ermeniyye),但是我们亚美尼亚人称自己为‘哈亚斯坦’(Hayastan)。”另外,见George A.Bournoutian,A History of the Armenian People:Pre-History to 1500 A.D.,California:Mazda Publishers,1993,p.16.
(1)Mary Boyce,Zoroastrians:Their Religious Beliefs and Practices,London:Psychology Press,2001,p.84“.毫无疑问,帕提亚后期,亚美尼亚是一个主要信奉琐罗亚斯德教的国家。此后,它接受了基督教,部分原因似乎是为对抗萨珊波斯。”
(2)(3)Richard G.Hovannisian,ed.,The Armenian People from Ancient to Modern Times:The Dynastic Periods from Antiquity to the Fourteenth Century,New York:St.Martin’s Press,1997,pp.19、19~20.
(4)L.W.King and R.C.Thompson,The Sculptures and Inscription of Darius the Great on the Rock of Behist觠n in Persia,London:Harrison and Sons,1907,p.38.16
(1)Karakashian,“Critical History of the Armenians”,cited in Esat Uras,The Armenians in History And the Armenian Question,Istanbul:Documentary Publications,1988,p.322.
(2)[古希腊]希罗多德:《历史》,王以铸译,北京:商务印书馆,1959年,第496页。
(3)[古希腊]色诺芬:《居鲁士的教育》,沈默译,北京:华夏出版社,2007年,第115、116、118、125~143页;[古希腊]色诺芬:《长征记》,崔金戒译,北京:商务印书馆,1985年,第96~109页。
(4)Horace Leonard Jones,trans.,The Geography of Strabo,Vol.V,Cambridge:Harvard University Press,1969,pp.231,325.
(5)Esat Uras,The Armenians in History And the Armenian Question,p.320.
(6)穆什基人(Mushki)是铁器时代生活在安纳托利亚高原的一支部落。根据俄罗斯历史学家迪亚科诺夫,亚美尼亚人是胡里安人、卢威人和操原始亚美尼亚语的穆什基人融合的产物,穆什基人将印欧语传播到安纳托利亚高原以东,参见I.M.Diakonoff,Phrygian,New York:Caravan Books,1984,p.115.
(7)Albert Kirk Grayson,Assyrian and Babylonian Chronicle,Indiana:Eisenbraun,p.263.根据公元前13世纪初的亚述史料,亚美-舒普利亚(Arme-Shupria)是一个位于亚美尼亚高地的胡里安人的王国。
(8)George A.Bournoutian,A History of the Armenian People:Pre-History to 1500 A.D.,California:Mazda Publishers,1993,p.17.
(9)Strabo,The Geography of Strabo,Vol.V,translated by Horace Leonard Jones,Cambridge:Harvard University Press,1969,p.231.
(1)Movses Khorenatsi,History of the Armenians,translated by Robert W.Thomson,Cambridge,MA:Harvard University Press,1978,pp.88~92.
(2)(3)Esat Uras,The Armenians in History And the Armenian Question,pp.322、225.
(4)Movses Khorenatsi,History of the Armenians,pp.82~84,96,102,115,145,357.
(5)Movses Khorenatsi,History of the Armenians,pp.82~84.18
(1)Anne Elizabeth Redgate,The Armenians,Cambridge University Press,1995,p.276.
(2)Esat Uras,The Armenians in History And the Armenian Question,p.320.
(3)Victor Langlois,Collection des Historiens Anciens et Modernes de l’Armenie,Vol.I,Paris:Firmin Didot frères,fils et cie.,1869,p.20.
(4)G.Alichan,“Sissouan,or Armenian Cilicia”,Venice,1899,cited in Esat Uras,The Armenians in History And the Armenian Question,p.322.
(5)Center for Strategic Research,Armenian Claims and Historical Facts:Questions and Answers,2005,p.8.
(1)(2)Moses of Khoren and Robert W.Thomson,“Genealogy of Greater Armenia”,History of the Armenians,Cambridge,Massachusetts:Harvard University Press,1978,p.88.
(3)Armen Petrosyan,“Forefather Hayk in the Light of Comparative Mythology”,Journal of Indo-European Studies,Vol.37,No.1-2,2009,pp.155~163.
(4)A.J.Hacikyan,et al,The Heritage of Armenian Literature,Detroit:Wayne State University Press,2005,p.65.“哈亚克,传说中的弓箭手,自古以来就是亚美尼亚文化和历史的一部分。他是乌拉尔图部落集团中最杰出的主神,这些部落最终发展成亚美尼亚民族。哈亚克是亚美尼亚人的族长,正是这个原因,亚美尼亚人自称为‘哈亚’。哈亚克源于乌拉尔图的神哈尔迪。著名的哈亚克与柏尔大战的史诗,证明哈亚克和他的人民站起来反对柏尔,阻止了南方涌入的闪米特人。”
(5)George A.Bournoutian,A Concise History of The Armenian People:From Ancient Times to the Present,California:Mazda Publishers,2006,p.17.
(6)(7)Esat Uras,The Armenians in History And the Armenian Question,p.321.
(8)H.Hübschmann,“On the Position of Armenian in the Sphere of the Indo-European Languages”,W.F.Lehmann,ed.&trans.,AReader in 19th Century Historical Indo-European Linguistics,Bloomington:Indiana University Press,1967,pp.165~189;Sarkis Saryan,Language Connections:Kinship of Armenian with Sister Indo-European Languages,Yarmouth,MA:Sarmen Press,1982.
(9)George A.Bournoutian,A Concise History of the Armenian People:from Ancient Times to the Present,p.17.
(10)Thomas Gamkrelidze and Vyacheslav V.Ivanov,“The Early History of Indo-European Languages”,Scientific American,Vol.262,No.3,1990,pp.110~117.
(11)Eric Pratt Hamp,“The Expansion of the Indo-European Languages:An Indo-Europeanist’s Evolving View”,Sino-Platonic Papers,No.239,2013,pp.8~13.20
(1)(2)(3)Marc Haber,et al,“Genetic Evidence for An Origin of the Armenians from Bronze Age Mixing of Multiple Populations”,Europe Journal of Human Genetics,Vol.24,No.6,2016,pp.931~936.
(4)C.Lalueza-Fox,et al,“Unravelling Migrations in the Steppe:Mitochondrial DNA Sequences from Ancient Central Asians”,Proceedings:Biological Sciences,Vol.271,No.1542,Royal Society,2004,pp.941~947.
(5)Philip L.Kohl and Gocha R.Tsetskhladze,“Nationalism,Politics,and the Practice of Archaeology in the Caucasus”,Philip L.Kohl and Clare P.Fawcett,eds.,Nationalism,Politics,and the Practice of Archaeology,Cambridge:Cambridge University Press,1995,p.157.21
(1)Mary Boyce,Zoroastrians:Their Religious Beliefs and Practices,London:Psychology Press,2001,p.84“.毫无疑问,帕提亚后期,亚美尼亚是一个主要信奉琐罗亚斯德教的国家。此后,它接受了基督教,部分原因似乎是为对抗萨珊波斯。”
(2)(3)Richard G.Hovannisian,ed.,The Armenian People from Ancient to Modern Times:The Dynastic Periods from Antiquity to the Fourteenth Century,New York:St.Martin’s Press,1997,pp.19、19~20.
(4)L.W.King and R.C.Thompson,The Sculptures and Inscription of Darius the Great on the Rock of Behist觠n in Persia,London:Harrison and Sons,1907,p.38.16
(1)Karakashian,“Critical History of the Armenians”,cited in Esat Uras,The Armenians in History And the Armenian Question,Istanbul:Documentary Publications,1988,p.322.
(2)[古希腊]希罗多德:《历史》,王以铸译,北京:商务印书馆,1959年,第496页。
(3)[古希腊]色诺芬:《居鲁士的教育》,沈默译,北京:华夏出版社,2007年,第115、116、118、125~143页;[古希腊]色诺芬:《长征记》,崔金戒译,北京:商务印书馆,1985年,第96~109页。
(4)Horace Leonard Jones,trans.,The Geography of Strabo,Vol.V,Cambridge:Harvard University Press,1969,pp.231,325.
(5)Esat Uras,The Armenians in History And the Armenian Question,p.320.
(6)穆什基人(Mushki)是铁器时代生活在安纳托利亚高原的一支部落。根据俄罗斯历史学家迪亚科诺夫,亚美尼亚人是胡里安人、卢威人和操原始亚美尼亚语的穆什基人融合的产物,穆什基人将印欧语传播到安纳托利亚高原以东,参见I.M.Diakonoff,Phrygian,New York:Caravan Books,1984,p.115.
(7)Albert Kirk Grayson,Assyrian and Babylonian Chronicle,Indiana:Eisenbraun,p.263.根据公元前13世纪初的亚述史料,亚美-舒普利亚(Arme-Shupria)是一个位于亚美尼亚高地的胡里安人的王国。
(8)George A.Bournoutian,A History of the Armenian People:Pre-History to 1500 A.D.,California:Mazda Publishers,1993,p.17.
(9)Strabo,The Geography of Strabo,Vol.V,translated by Horace Leonard Jones,Cambridge:Harvard University Press,1969,p.231.
(1)Movses Khorenatsi,History of the Armenians,translated by Robert W.Thomson,Cambridge,MA:Harvard University Press,1978,pp.88~92.
(2)(3)Esat Uras,The Armenians in History And the Armenian Question,pp.322、225.
(4)Movses Khorenatsi,History of the Armenians,pp.82~84,96,102,115,145,357.
(5)Movses Khorenatsi,History of the Armenians,pp.82~84.18
(1)Anne Elizabeth Redgate,The Armenians,Cambridge University Press,1995,p.276.
(2)Esat Uras,The Armenians in History And the Armenian Question,p.320.
(3)Victor Langlois,Collection des Historiens Anciens et Modernes de l’Armenie,Vol.I,Paris:Firmin Didot frères,fils et cie.,1869,p.20.
(4)G.Alichan,“Sissouan,or Armenian Cilicia”,Venice,1899,cited in Esat Uras,The Armenians in History And the Armenian Question,p.322.
(5)Center for Strategic Research,Armenian Claims and Historical Facts:Questions and Answers,2005,p.8.
(1)(2)Moses of Khoren and Robert W.Thomson,“Genealogy of Greater Armenia”,History of the Armenians,Cambridge,Massachusetts:Harvard University Press,1978,p.88.
(3)Armen Petrosyan,“Forefather Hayk in the Light of Comparative Mythology”,Journal of Indo-European Studies,Vol.37,No.1-2,2009,pp.155~163.
(4)A.J.Hacikyan,et al,The Heritage of Armenian Literature,Detroit:Wayne State University Press,2005,p.65.“哈亚克,传说中的弓箭手,自古以来就是亚美尼亚文化和历史的一部分。他是乌拉尔图部落集团中最杰出的主神,这些部落最终发展成亚美尼亚民族。哈亚克是亚美尼亚人的族长,正是这个原因,亚美尼亚人自称为‘哈亚’。哈亚克源于乌拉尔图的神哈尔迪。著名的哈亚克与柏尔大战的史诗,证明哈亚克和他的人民站起来反对柏尔,阻止了南方涌入的闪米特人。”
(5)George A.Bournoutian,A Concise History of The Armenian People:From Ancient Times to the Present,California:Mazda Publishers,2006,p.17.
(6)(7)Esat Uras,The Armenians in History And the Armenian Question,p.321.
(8)H.Hübschmann,“On the Position of Armenian in the Sphere of the Indo-European Languages”,W.F.Lehmann,ed.&trans.,AReader in 19th Century Historical Indo-European Linguistics,Bloomington:Indiana University Press,1967,pp.165~189;Sarkis Saryan,Language Connections:Kinship of Armenian with Sister Indo-European Languages,Yarmouth,MA:Sarmen Press,1982.
(9)George A.Bournoutian,A Concise History of the Armenian People:from Ancient Times to the Present,p.17.
(10)Thomas Gamkrelidze and Vyacheslav V.Ivanov,“The Early History of Indo-European Languages”,Scientific American,Vol.262,No.3,1990,pp.110~117.
(11)Eric Pratt Hamp,“The Expansion of the Indo-European Languages:An Indo-Europeanist’s Evolving View”,Sino-Platonic Papers,No.239,2013,pp.8~13.20
(1)(2)(3)Marc Haber,et al,“Genetic Evidence for An Origin of the Armenians from Bronze Age Mixing of Multiple Populations”,Europe Journal of Human Genetics,Vol.24,No.6,2016,pp.931~936.
(4)C.Lalueza-Fox,et al,“Unravelling Migrations in the Steppe:Mitochondrial DNA Sequences from Ancient Central Asians”,Proceedings:Biological Sciences,Vol.271,No.1542,Royal Society,2004,pp.941~947.
(5)Philip L.Kohl and Gocha R.Tsetskhladze,“Nationalism,Politics,and the Practice of Archaeology in the Caucasus”,Philip L.Kohl and Clare P.Fawcett,eds.,Nationalism,Politics,and the Practice of Archaeology,Cambridge:Cambridge University Press,1995,p.157.21