比较民俗学视野中的发誓习俗
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摘要
发誓习俗可简称誓俗,为古今中外所常见,是人们用仪式和语言约束誓者行为的一种手段。誓俗可以分为战誓之俗、婚誓之俗、义誓之俗和君臣誓之俗等四种类型。发誓的一般模式为:以象征活动(祭神、歃血等)为中心,宣告发誓动机、规定约束条件、央告神圣见证、约定违誓惩罚;誓词模式有三种:第一,陈述/陈述证伪/后果;第二,陈述/不可能的条件/陈述证伪/后果;第三,不可能的条件/有待做出的陈述。发誓是人们保证诚信的一种方式,但是,人们的行为主要由政治、经济、军事等多方面的考虑所支配。因此,誓俗普遍存在,誓言却未必有效。
Swearing practices, some methods people used to restrain the behaviors of oath-makers, are common around the world, especially in ancient time. Swearing practices can be observed in four categories: swearing practices of war, of marriage, of pseudo kinsfolk, and of the superior subordinates. Swearing practices occur in a general pattern: symbolic rites(deity worship, blood smearing) as their centers, a declaration of swearing reasons, a stipulation of restraints, an appeal for spiritual witness, an appointment of punishment on oath violation. Oaths are expressed in three forms:(1).statements/falsification of statements/results;(2).statements/impossible conditions/falsification of statements/results;(3).impossible conditions/statements to be made. Swearing is a way to drive people to keep honest and faithful though their behaviors are determined by concerns on politics, economy and military. Swearing practices are general, but they are not generally effective.
Swearing practices, some methods people used to restrain the behaviors of oath-makers, are common around the world, especially in ancient time. Swearing practices can be observed in four categories: swearing practices of war, of marriage, of pseudo kinsfolk, and of the superior subordinates. Swearing practices occur in a general pattern: symbolic rites(deity worship, blood smearing) as their centers, a declaration of swearing reasons, a stipulation of restraints, an appeal for spiritual witness, an appointment of punishment on oath violation. Oaths are expressed in three forms:(1).statements/falsification of statements/results;(2).statements/impossible conditions/falsification of statements/results;(3).impossible conditions/statements to be made. Swearing is a way to drive people to keep honest and faithful though their behaviors are determined by concerns on politics, economy and military. Swearing practices are general, but they are not generally effective.
引文
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(1)https://en.wikipedia.org/wiki/Scarborough_Fair_(ballad).
(2)保罗·西蒙演唱的内容.
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[3] 范晔,撰.李贤,等注.后汉书[M].北京:中华书局,2000:342.
[4] 王钦若,等.册府元龟卷二四六:列国君部·盟会[M].北京,1960:2927.
[5] 罗摩衍那(四)[M].季羡林,译.北京:外语教学与研究出版社,2010.
[6] 孔安国,传.孔颖达,等正义.十三经注疏[M].上海:上海古籍出版社,1997:155.
[7] 陈寿,撰.裴松之,注.三国志[M].北京:中华书局,2000.
[8] 刘昫,等.旧唐书[M].北京:中华书局,2000.
[9] 郑玄,笺.孔颖达,等正义.十三经注疏[M].上海:上海古籍出版社,1997.
[10] 杨伯峻.春秋左传注(修订本)[M].北京:中华书局,1990:856.
[11] 圣经·约书亚记(新标准修订版,简化字和合本)[M].南京:中国基督教协会,2000.
[12] 司马迁,撰.裴骃集,解.司马贞,索隐.张守节,正义.史记[M].北京:中华书局,2000:739.
[13] 班固,撰.颜师古,注.汉书[M].北京:中华书局,2000:59.
[14] 李延寿.北史[M].北京:中华书局,2000:209.
[15] 范成大,撰.孔凡礼,点校.范成大笔记六种[M].北京:中华书局,2002:160.
[16] 魏收.魏书[M].北京:中华书局,2000.
[17] 王守仁,撰.吴光,钱明,董平,姚延福,编校.王阳明全集[M].上海:上海古籍出版社,2012:509-510.
[18] 摩奴法论[M].蒋忠新,译.中国社会科学出版社,1986.
[19] 荷马.伊利亚特[M].罗念生,王焕生,译.北京:人民文学出版社,1994:4.
[20] 布鲁斯·林肯.死亡、战争与献祭[M].上海:上海人民出版社,2002.
[21] 美国不列颠百科全书公司.不列颠百科全书(国际中文版)[M].中国大百科全书出版社《不列颠百科全书》国际中文版编辑部,编译.北京:中国大百科全书出版社,1999:393.
[22] 魏征.隋书[M].北京:中华书局,2000:967.
[23] 沈约.宋书[M].北京:中华书局,2000:1187.
[24] Maria Leach.Standard Dictionary of Folklore,Mythology and Legend[M].New York:Harper & Row Publishers,Inc.1984:807.
[25] R.Brasch.How Did Sex Begin[M].Australia:Angus & Robertson,1995:151-152.
[26] 萧子显.南齐书[M].北京:中华书局,2000:321.
[27] 丁晓辉.阿兰·邓迪斯民俗学研究[M].北京:社会科学文献出版社,2017:98.
[28] Joseph.A Zaitchik,Roger E.Wiehe.Human Values:Perspectives on Six Themes[M].Dubuque:Brown & Benchmark,1993:608.
[29] 石林彝族自治县民族宗教事务局.彝族撒尼祭祀词译疏[M].昆明:云南民族出版社,1999:101.
(1)https://en.wikipedia.org/wiki/Scarborough_Fair_(ballad).
(2)保罗·西蒙演唱的内容.