大理洱海流域龙神信仰体系的人类学透视
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摘要
大理坝子位于云贵高原,是一个典型的内陆断陷盆地,苍山十八溪由山涧流向平原,最终汇入洱海,又有始于洱源的弥苴河、罗时江、永安江及凤仪的波罗江等水量充沛的大河滚滚而来,使得大理自古便有"水乡泽国"之称。雨水沛则龙蟒生,大理地区龙神信仰众多,大都散布于洱海流域的不同地方,形成于不同的历史背景,其世俗传说和宗教功能自然也各不相同。为了方便论述,在田野调查的基础上,结合相关文献和民间资料,将龙神分为广义的"龙"崇拜基础之上的龙神、狭义的水神及"洱水之神"三类,厘清它们在整个洱海龙神信仰体系中所对应的位置。
Dali, located in the Yunnan-Guizhou plateau, is a typical inland faulted basin. The mountain streams flow to the plain in18 creeks, then into the Erhai lake. In the meantime, there are rivers such as Miju River, Luoshi River and Yong'an River from Eryuan county and Boluo River from Fengyi flowing into the Erhai lake, which has made Dali a waterland since ancient times. Abundant water resources has bred numerous water creatures, and in different historical backgrounds, people have created various images of Water Gods in the areas of the Erhai lake basin, with different legends and religious functions. On the basis of field research, and combining relevant literature and folk data, the present paper divides Water Gods into three categories, i.e. Dragon God in a broad sense of dragon worship, Water God in a narrow sense and the God of Erhai, and tries to figure out their corresponding positions in the entire belief system of Water Gods in the Erhai areas.
Dali, located in the Yunnan-Guizhou plateau, is a typical inland faulted basin. The mountain streams flow to the plain in18 creeks, then into the Erhai lake. In the meantime, there are rivers such as Miju River, Luoshi River and Yong'an River from Eryuan county and Boluo River from Fengyi flowing into the Erhai lake, which has made Dali a waterland since ancient times. Abundant water resources has bred numerous water creatures, and in different historical backgrounds, people have created various images of Water Gods in the areas of the Erhai lake basin, with different legends and religious functions. On the basis of field research, and combining relevant literature and folk data, the present paper divides Water Gods into three categories, i.e. Dragon God in a broad sense of dragon worship, Water God in a narrow sense and the God of Erhai, and tries to figure out their corresponding positions in the entire belief system of Water Gods in the Erhai areas.
引文
[1]邹尧臣.新建清流普济祠记[M]//杨世钰,张树芳.大理丛书·金石篇(第10册).北京:中国社会科学出版社,1993:87.
[2]张树芳,赵润琴,田怀清.大理丛书·金石篇(卷2)[M].昆明:云南民族出版社,2010:677.
[3]大理白族自治州《白族民间故事》编辑组.白族民间故事[M].昆明:云南人民出版社,1982:180-181.
[4]徐嘉瑞.大理古代文化史稿[M].北京:中华书局,1978:202-204.
(1)被访谈人:杨枝寿(男,67岁,村民)。时间:2018年7月16日。地点:被访人家中。
(1)“三片壁”是台湾乡村为方便鬼魂休息所建的房子,只有三面围墙。参见林玮嫔.“鬼母找女婿”:鬼、三片壁、与贪婪的研究[J].考古人类学刊,2011(75):14-36.
(1)龙凤村绅老奚冠南撰书《唐义士赤城段公传》于民国三十四年(1945年),笔者于田野调查中收集(2017年),此为部分摘录。
[2]张树芳,赵润琴,田怀清.大理丛书·金石篇(卷2)[M].昆明:云南民族出版社,2010:677.
[3]大理白族自治州《白族民间故事》编辑组.白族民间故事[M].昆明:云南人民出版社,1982:180-181.
[4]徐嘉瑞.大理古代文化史稿[M].北京:中华书局,1978:202-204.
(1)被访谈人:杨枝寿(男,67岁,村民)。时间:2018年7月16日。地点:被访人家中。
(1)“三片壁”是台湾乡村为方便鬼魂休息所建的房子,只有三面围墙。参见林玮嫔.“鬼母找女婿”:鬼、三片壁、与贪婪的研究[J].考古人类学刊,2011(75):14-36.
(1)龙凤村绅老奚冠南撰书《唐义士赤城段公传》于民国三十四年(1945年),笔者于田野调查中收集(2017年),此为部分摘录。