巴蜀“魌头”一词语义嬗变与文化内涵考察
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摘要
通过对文献的考察,"魌头"一词最早见于郑玄注《周礼》,现今巴蜀地区方言"魌头"一词便宜、轻松义实源于丧葬习俗。汉代及其以前的"方相""魌头"二词是异名同实。由南北朝至清代,官方礼仪文献中强调丧仪中"方相"与"魌头"四目与二目的区别,以此区分尊卑,客观上促进了"方相""魌头"成为专门的丧葬词汇。在民众生活中,迟至唐代,"方相"与"魌头"仍是统言为一,析言为二。元明以后,作为送葬之具的方相、魌头,逐渐被称作"显道神"或"开路神"。在巴蜀地区,"显道神""开路神"这一称呼沿用至近当代,"魌头"一词的所指成为丧仪中供众人捡食的"鬼胆子粑粑",而巴蜀地区的民众则称捡食"鬼胆子粑粑"为"捡魌头",由此"魌头"一词逐渐引申出便宜、轻松义。
Through the investigation of the literature,the word Qitou was first found in Zheng Xuan 's Note Zhou Li. the word Qitou in the dialect of Bashu area is cheap and easy. It originated from the funeral custom. In the Han Dynasty and before,the two words Fangxiang and Qitou were two nomenclatures for one thing. From the Southern and Northern dynasties to the Qing Dynasty,official ceremonial documents emphasized the different number of eyes between Fangxiang and Qitou in mourning ceremony. Thus differentiate the superiority and inferiority,which objectively promoted Fangxiang and Qitou to become special funeral words. For civilian life,as late as Tang Dynasty,Fangxiang and Qitou are still On behalf of the same article,unless an analysis is carried out. After the Yuan and Ming dynasties,the as funeral instruments,Fangxiang and Qitou were gradually referred to as the Xiandaoshen or Kailushen in the Bashu area and have been used for the present time. While the word Qitou has evolved into a Guidanzibaba for people to pick up in mourning ceremonies. People in Bashu area call Guidanzibaba as Jian Qitou,and then the word Qitou is gradually extended to mean cheap and easy.
Through the investigation of the literature,the word Qitou was first found in Zheng Xuan 's Note Zhou Li. the word Qitou in the dialect of Bashu area is cheap and easy. It originated from the funeral custom. In the Han Dynasty and before,the two words Fangxiang and Qitou were two nomenclatures for one thing. From the Southern and Northern dynasties to the Qing Dynasty,official ceremonial documents emphasized the different number of eyes between Fangxiang and Qitou in mourning ceremony. Thus differentiate the superiority and inferiority,which objectively promoted Fangxiang and Qitou to become special funeral words. For civilian life,as late as Tang Dynasty,Fangxiang and Qitou are still On behalf of the same article,unless an analysis is carried out. After the Yuan and Ming dynasties,the as funeral instruments,Fangxiang and Qitou were gradually referred to as the Xiandaoshen or Kailushen in the Bashu area and have been used for the present time. While the word Qitou has evolved into a Guidanzibaba for people to pick up in mourning ceremonies. People in Bashu area call Guidanzibaba as Jian Qitou,and then the word Qitou is gradually extended to mean cheap and easy.
引文
[1]罗清和.方脑壳传奇[M].奎屯:伊犁人民出版社,2000.
[2]吕峰.中国民间文学集成·四川省西充县资料卷(内部资料本)[Z],1987.
[3]阮元.十三经注疏[M].北京:中华书局,1980.
[4]应劭.风俗通义校注[M].北京:中华书局,1981.
[5]杨景鸘.方相氏与大傩[J].台北:台湾中央研究院历史语言研究所集刊,1971.
[6]王溥.五代会要[M].北京:中华书局,1985.
[7]王栐.宋朝燕翼诒谋录[M].北京:中华书局,1985.
[8]郑贤书.民国新修合川县志[M]//中国地方志集成·四川府县志辑瑒瑣.成都:巴蜀书社,1992.
[9]李昉.太平广记[M].北京:中华书局,1961.
[10]段成式.酉阳杂俎[M].北京:中华书局,1981.
[11]缩印浙江书局汇刻本.二十二子[M].上海:上海古籍出版社,1986.
[12]罗竹风.汉语大词典:第1卷[M].上海:上海辞书出版社,1986.
[13]张绍诚.巴蜀方言浅说[M].成都:巴蜀书社,2005.
[14]张老侃.巴蜀食趣[M].重庆:重庆出版社,2001.
[15]李劼人.李劼人选集:第1卷[M].成都:四川人民出版社,1980.
(1)“魌头”之“魌”字,据笔者目前所见资料,多写为“魌”或“欺”。蒋宗福《四川方言词语续考》“魌头”条共收录、魌、倛、欺四种写法(参见蒋宗福.四川方言词语续考[M],成都:巴蜀书社,2014:831);王念孙《广雅疏证》认为娸、欺、、倛、魌五字同义(参见王念孙.广雅疏证[M],北京:中华书局,1983:66);本文正文行文均采用“魌”字,引文沿用所引版本原字形,不作修改。
(2)“时傩”仪式较早记录见《后汉书志·礼仪中》“大傩”条,曰:“先腊一日,大傩,谓之逐疫。其仪:选中黄门子弟年十岁以上,十二以下,百二十人为侲子。皆赤帻皁制,执大鼗。方相氏黄金四目,蒙熊皮,玄衣朱裳,执戈扬盾。十二兽有衣毛角。中黄门行之,宂从仆射将之,以逐恶鬼于禁中。……因作方相与十二兽儛。嚾呼,周遍前后省三过,持炬火,送疫出端门(参见[晋]司马彪撰,[梁]刘昭注补.后汉书志[M],北京:中华书局,1965:3127、3128)。
(3)“大丧”应指帝王,王后等去世所举行的当时最高规格的葬礼。《周礼·天官·宰夫》郑玄注:“大丧,王、后、世子也。小丧,夫人以下小官士也。”(阮元校刻.十三经注疏[M],北京:中华书局,1980:656)。
(4)杨景鸘《方相氏与大傩》一文引《风俗通》“魌头”条,认为古人有为死者戴假面以辟邪、逐凶、厌胜的习俗,故“魌头”实为亡人所作假面(参见杨景鸘.方相氏与大傩[J].台北:台湾中央研究院历史语言研究所集刊,1971:129)。
(5)此表据王铭《中古以降丧葬礼制的下移:以方相、魌头使用等级为例》一文编制(参见王铭:中古以降丧葬礼制的下移:以方相、魌头使用等级为例[C]//“社会、经济、观念史视野中的古代中国”国际青年学术会议论文集,2010)。
(6)明初曾有“礼令标准”,但明太祖曾令民间嫁娶依据《家礼》来施行,明成祖更诏令将《家礼》颁行天下,故表中明朝一栏只列“家礼标准”。
(7)巫师扮“方相”有轨迹可寻。相关资料显示,两汉及其以前,巫师扮方相、魌头时而傩,或主持大丧;到北齐已有雇方相送葬的习俗,到现今巴蜀地区“先生”承担了巫师角色,为丧家辟邪求吉,实为一脉相承。
(8)笔者2014、2015年间曾调查过重庆市巴南区、綦江区,成都市新都区,宜宾市宜宾县等地的“丧葬道场”仪式,丧主家将仪式主持者多称为“先生”或“道士先生”,仪式中“先生”经常游走于“地狱”与“人间”,手持利器,击厉鬼,破地狱。
(9)笔者在“中国基本古籍库V7. 0”版本中,分别以“魌头”“欺头”“头”“倛头”进行全文检索,共318条结果,无一条表便宜及其相关意义。可见,“魌头”作为便宜义产生较晚,据笔者所见文献,此意在巴蜀地区出现已到近代。至于是否在其他地区,“魌头”已经可做为便宜义,且产生得更早,还有待更多文献佐证。
[2]吕峰.中国民间文学集成·四川省西充县资料卷(内部资料本)[Z],1987.
[3]阮元.十三经注疏[M].北京:中华书局,1980.
[4]应劭.风俗通义校注[M].北京:中华书局,1981.
[5]杨景鸘.方相氏与大傩[J].台北:台湾中央研究院历史语言研究所集刊,1971.
[6]王溥.五代会要[M].北京:中华书局,1985.
[7]王栐.宋朝燕翼诒谋录[M].北京:中华书局,1985.
[8]郑贤书.民国新修合川县志[M]//中国地方志集成·四川府县志辑瑒瑣.成都:巴蜀书社,1992.
[9]李昉.太平广记[M].北京:中华书局,1961.
[10]段成式.酉阳杂俎[M].北京:中华书局,1981.
[11]缩印浙江书局汇刻本.二十二子[M].上海:上海古籍出版社,1986.
[12]罗竹风.汉语大词典:第1卷[M].上海:上海辞书出版社,1986.
[13]张绍诚.巴蜀方言浅说[M].成都:巴蜀书社,2005.
[14]张老侃.巴蜀食趣[M].重庆:重庆出版社,2001.
[15]李劼人.李劼人选集:第1卷[M].成都:四川人民出版社,1980.
(1)“魌头”之“魌”字,据笔者目前所见资料,多写为“魌”或“欺”。蒋宗福《四川方言词语续考》“魌头”条共收录、魌、倛、欺四种写法(参见蒋宗福.四川方言词语续考[M],成都:巴蜀书社,2014:831);王念孙《广雅疏证》认为娸、欺、、倛、魌五字同义(参见王念孙.广雅疏证[M],北京:中华书局,1983:66);本文正文行文均采用“魌”字,引文沿用所引版本原字形,不作修改。
(2)“时傩”仪式较早记录见《后汉书志·礼仪中》“大傩”条,曰:“先腊一日,大傩,谓之逐疫。其仪:选中黄门子弟年十岁以上,十二以下,百二十人为侲子。皆赤帻皁制,执大鼗。方相氏黄金四目,蒙熊皮,玄衣朱裳,执戈扬盾。十二兽有衣毛角。中黄门行之,宂从仆射将之,以逐恶鬼于禁中。……因作方相与十二兽儛。嚾呼,周遍前后省三过,持炬火,送疫出端门(参见[晋]司马彪撰,[梁]刘昭注补.后汉书志[M],北京:中华书局,1965:3127、3128)。
(3)“大丧”应指帝王,王后等去世所举行的当时最高规格的葬礼。《周礼·天官·宰夫》郑玄注:“大丧,王、后、世子也。小丧,夫人以下小官士也。”(阮元校刻.十三经注疏[M],北京:中华书局,1980:656)。
(4)杨景鸘《方相氏与大傩》一文引《风俗通》“魌头”条,认为古人有为死者戴假面以辟邪、逐凶、厌胜的习俗,故“魌头”实为亡人所作假面(参见杨景鸘.方相氏与大傩[J].台北:台湾中央研究院历史语言研究所集刊,1971:129)。
(5)此表据王铭《中古以降丧葬礼制的下移:以方相、魌头使用等级为例》一文编制(参见王铭:中古以降丧葬礼制的下移:以方相、魌头使用等级为例[C]//“社会、经济、观念史视野中的古代中国”国际青年学术会议论文集,2010)。
(6)明初曾有“礼令标准”,但明太祖曾令民间嫁娶依据《家礼》来施行,明成祖更诏令将《家礼》颁行天下,故表中明朝一栏只列“家礼标准”。
(7)巫师扮“方相”有轨迹可寻。相关资料显示,两汉及其以前,巫师扮方相、魌头时而傩,或主持大丧;到北齐已有雇方相送葬的习俗,到现今巴蜀地区“先生”承担了巫师角色,为丧家辟邪求吉,实为一脉相承。
(8)笔者2014、2015年间曾调查过重庆市巴南区、綦江区,成都市新都区,宜宾市宜宾县等地的“丧葬道场”仪式,丧主家将仪式主持者多称为“先生”或“道士先生”,仪式中“先生”经常游走于“地狱”与“人间”,手持利器,击厉鬼,破地狱。
(9)笔者在“中国基本古籍库V7. 0”版本中,分别以“魌头”“欺头”“头”“倛头”进行全文检索,共318条结果,无一条表便宜及其相关意义。可见,“魌头”作为便宜义产生较晚,据笔者所见文献,此意在巴蜀地区出现已到近代。至于是否在其他地区,“魌头”已经可做为便宜义,且产生得更早,还有待更多文献佐证。