中国神话研究与文化要素分析
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摘要
神话作为一种文化现象,它和历史、哲学、宗教、文学、考古、艺术、民俗等学科有十分紧密的关系,它们互为补充,相得益彰,神话学研究的成果会直接影响其它相关学科研究工作的开展;另外,神话也是反映一个民族文化属性的重要标志,因而研究神话具有重要的学术意义。
中国神话学从20世纪初建立以来近百年的发展历程中,基本上都是在西方19世纪盛行的进化论神话理论的指导下完成的,从文献资料的整理到神话个案的研究,从神话学理论的确立到对中国神话的整体把握,无不打上进化论的烙印。进化论作为人类学上的一个流派,它的理论缺陷主要是忽视人类文化发展的多元性特征,而把世界各民族丰富多样的文化发展模式都纳入一种先验的模式之中,“神话时代”是世界各民族文化发展必经的最早阶段就是它的一个重要假设。由于各民族早期历史上宗教情绪等前赋文化因素各不相同,所以神话的产生也存在早晚和浓淡之别,不能用某一个民族神话发展的模式去套解世界其它民族的历史。进化论学说早在20世纪二、三十年代就遭到西方人类学中传播学派、功能学派、历史批评学派等的攻击,以至被相率放弃,遗憾的是由于历史上政治运动和意识形态等复杂因素的影响,西方世界的这一学术剧变却迟迟没有引起我们的觉悟,时至今日,用进化论的观点研究中国神话的论文专著还不断出现,很多结论与中国神话的实际情形不相符合,严重影响了人们对中国历史和文化的准确把握。在新的世纪之初,很有必要对20世纪中国神话学从理论到实践给予全面反思,并尝试建立新的神话学理论和方法,把中国神话学研究推向前进。
论文分三大部分:
第一部分:(1) 回顾20世纪中国神话学的建立过程,结合中国早期神话学家的研究工作,揭示西方19世纪进化论神话理论对中国神话学的巨大影响;(2) 说明进化论神话理论的学术缺陷以及对中国神话研究的具体影响;(3) 介绍中国学者对进化论神话理论的反思成果,重点介绍我们近年来在中国文化研究中摸索出来的神话学理论和文化要素分析法。
第二部分:把中国神话分为创世神话、英雄神话、自然神话、地理神话、寓言神话、语源神话、感生神话、冥界神话、活态神话和少数民族神话等九大类别,尝试用文化要素分析法重新解释中国神话。这一部分取得的成果有:(1) 中国唯一完整的盘古开天辟地创世神话不是进化论者所谓的史前先民的思维积淀,而是由先秦宇宙论哲学观念在漫长发展过程中相继综合了三皇传说、浑天说和道教神学理论等文化因素在三国时期形成的。创世主神“盘古”的原型是“道”、“太极”、
As a cultural phenomenon, mythology relates with such studies closely as history, philosophy, religion, literature, archaeology, arts and folklore. They complement each other so much that the study in mythology may influence on the subjects correlated with mythology. In addition, mythology is a sign of cultural property in a certain nation. So study in mythology attaches great importance academically.Set up in early 20~(th) century for almost 100 years, Chinese mythological study develops mostly with the conduction of the Evolution Theory which prevailed in the West in 19~(th) century. It all bears a band of the Evolution Theory that the work from documents collecting to a single case, and from establishment of mythology to the general study has been done. Being a school of anthropology, the theoretical defect in the Evolution Theory is mainly in ignoring the variety of human cultural development which is wrongly concluded into a supposed model. One of its important supposition is that "mythological age" is necessarily the earliest period in each nation all over the world. The given cultural elements including religious emotion in early history of each nation differ from each other, so the mythology making is different each other in times and intense. It is inappropriate to explain others in one model of a certain nation. The Evolution Theory had been challenged by western anthropology such as the communicative school, the functional school, historical critics school early in 1920's and 1930's, and even abandoned wholly. It is a pity that we are not aware of the western academic transformation for the difference in idealism. Today the treatise and works on Chinese mythology under Evolution Theory are still being found everywhere , in which many conclusions do not accord with the facts, giving negative understanding on the Chinese history and culture. It is necessary to wholly reflect on the 20~(th) century Chinese mythology from theory to practice in early 21th century, to set up new mythological system and to put it forward.The thesis includes three parts:Ⅰ . (1) Reviewing the establishment of the-Evolution-Theory-based mythology theory in 20~(th) century and showing great influence from the Evolution-Theory-based mythology theory. (2)Showing the defects of the theory and practical effects on Chinese mythology study. (3) Introducing some of the Chinese scholars' reflection on the
Evolution-Theory-based mythology theory, focusing on our new theory on Chinese mythology and cultural elements analytical approach.Ⅱ. Chinese mythology is classified into nine kinds: Creation, the hero, the nature, the geographic, the fable, the etymology, the nature-born, the nether world, the living and the minority groups. The author tries to explain Chinese myths in cultural elements analysis. The conclusions: (1) "Pangu Creates Universe, the only preserved Chinese Creation myths is not thinking sediments of prehistoric being as called by the evolutionists, but a mixture of "Sanhuang legends", "Huntian theory" and Daoist theology, which was formed with cosmological theory in Three-State period. The prototype of the Creation God Pangu is "Dao", "Taiji", "Yuanqi". The Chinese Creation myths are actually impoverished. It is in vain for us to trace back the Chinese Creation myths by means of archaeology and philology. Chinese philosophy is not from legends, but from the strong pre-historic awareness. (2) The images of Yu and Houyi are not pre-historical mythological figure, but the historical figure in early times. The legends about them account for people's worships towards culture heroes, being mythologized history, not historicalzed mythology. The heroic myths are majority, caused by stong worship towards ancestors. (3) Chinese nature myths are less developed in huge contrast with some other ancient nations like Egypt and Greece. The sun, moon and many natural powers appears in early people's genealogical trees, but humanized process begins much incompletely in Chunqin Period without systemic story. The lower religious emotion and strong factualism are main reason for the cultural difference. (4) Myths of "Gonggong", "Nuwa", "Dahe", "Jingwei" are a system and explanation of universe and nature. It is a mixture of many cultural elements, not a work created by pre-historical being. (5) The nature-born myths of Shang and Zhou period are not for totems worship, but for the ruling purpose politically. Totemism is a generalized anthropological theory and is not proper in Chinese myths study. (6) "Kua Fu's race with the sun" mythology that was formed during the Warring States Period evolved from Taoist fable. The moral lies in ridiculing Kua Fu's foolish behavior of violating the nature overestimating one's own strength. The conclusion of responses to the patriarchy establishment of primitive society and the natural phenomena, which came from the explanation of evolutionism mythical theory, are untenable. (7) "Kuiyizu" and Shun's brother "Xiang" myths are caused by false change in language, and not created by pre-historical being. (8) The less developed kind is the nether world myths in ancient China, in distinctive contrast with ancient Egypt. It is strongly caused by pre-historical factualism. (9) The living myth of Central Plains in China and Shennongjia area in
中国神话学从20世纪初建立以来近百年的发展历程中,基本上都是在西方19世纪盛行的进化论神话理论的指导下完成的,从文献资料的整理到神话个案的研究,从神话学理论的确立到对中国神话的整体把握,无不打上进化论的烙印。进化论作为人类学上的一个流派,它的理论缺陷主要是忽视人类文化发展的多元性特征,而把世界各民族丰富多样的文化发展模式都纳入一种先验的模式之中,“神话时代”是世界各民族文化发展必经的最早阶段就是它的一个重要假设。由于各民族早期历史上宗教情绪等前赋文化因素各不相同,所以神话的产生也存在早晚和浓淡之别,不能用某一个民族神话发展的模式去套解世界其它民族的历史。进化论学说早在20世纪二、三十年代就遭到西方人类学中传播学派、功能学派、历史批评学派等的攻击,以至被相率放弃,遗憾的是由于历史上政治运动和意识形态等复杂因素的影响,西方世界的这一学术剧变却迟迟没有引起我们的觉悟,时至今日,用进化论的观点研究中国神话的论文专著还不断出现,很多结论与中国神话的实际情形不相符合,严重影响了人们对中国历史和文化的准确把握。在新的世纪之初,很有必要对20世纪中国神话学从理论到实践给予全面反思,并尝试建立新的神话学理论和方法,把中国神话学研究推向前进。
论文分三大部分:
第一部分:(1) 回顾20世纪中国神话学的建立过程,结合中国早期神话学家的研究工作,揭示西方19世纪进化论神话理论对中国神话学的巨大影响;(2) 说明进化论神话理论的学术缺陷以及对中国神话研究的具体影响;(3) 介绍中国学者对进化论神话理论的反思成果,重点介绍我们近年来在中国文化研究中摸索出来的神话学理论和文化要素分析法。
第二部分:把中国神话分为创世神话、英雄神话、自然神话、地理神话、寓言神话、语源神话、感生神话、冥界神话、活态神话和少数民族神话等九大类别,尝试用文化要素分析法重新解释中国神话。这一部分取得的成果有:(1) 中国唯一完整的盘古开天辟地创世神话不是进化论者所谓的史前先民的思维积淀,而是由先秦宇宙论哲学观念在漫长发展过程中相继综合了三皇传说、浑天说和道教神学理论等文化因素在三国时期形成的。创世主神“盘古”的原型是“道”、“太极”、
As a cultural phenomenon, mythology relates with such studies closely as history, philosophy, religion, literature, archaeology, arts and folklore. They complement each other so much that the study in mythology may influence on the subjects correlated with mythology. In addition, mythology is a sign of cultural property in a certain nation. So study in mythology attaches great importance academically.Set up in early 20~(th) century for almost 100 years, Chinese mythological study develops mostly with the conduction of the Evolution Theory which prevailed in the West in 19~(th) century. It all bears a band of the Evolution Theory that the work from documents collecting to a single case, and from establishment of mythology to the general study has been done. Being a school of anthropology, the theoretical defect in the Evolution Theory is mainly in ignoring the variety of human cultural development which is wrongly concluded into a supposed model. One of its important supposition is that "mythological age" is necessarily the earliest period in each nation all over the world. The given cultural elements including religious emotion in early history of each nation differ from each other, so the mythology making is different each other in times and intense. It is inappropriate to explain others in one model of a certain nation. The Evolution Theory had been challenged by western anthropology such as the communicative school, the functional school, historical critics school early in 1920's and 1930's, and even abandoned wholly. It is a pity that we are not aware of the western academic transformation for the difference in idealism. Today the treatise and works on Chinese mythology under Evolution Theory are still being found everywhere , in which many conclusions do not accord with the facts, giving negative understanding on the Chinese history and culture. It is necessary to wholly reflect on the 20~(th) century Chinese mythology from theory to practice in early 21th century, to set up new mythological system and to put it forward.The thesis includes three parts:Ⅰ . (1) Reviewing the establishment of the-Evolution-Theory-based mythology theory in 20~(th) century and showing great influence from the Evolution-Theory-based mythology theory. (2)Showing the defects of the theory and practical effects on Chinese mythology study. (3) Introducing some of the Chinese scholars' reflection on the
Evolution-Theory-based mythology theory, focusing on our new theory on Chinese mythology and cultural elements analytical approach.Ⅱ. Chinese mythology is classified into nine kinds: Creation, the hero, the nature, the geographic, the fable, the etymology, the nature-born, the nether world, the living and the minority groups. The author tries to explain Chinese myths in cultural elements analysis. The conclusions: (1) "Pangu Creates Universe, the only preserved Chinese Creation myths is not thinking sediments of prehistoric being as called by the evolutionists, but a mixture of "Sanhuang legends", "Huntian theory" and Daoist theology, which was formed with cosmological theory in Three-State period. The prototype of the Creation God Pangu is "Dao", "Taiji", "Yuanqi". The Chinese Creation myths are actually impoverished. It is in vain for us to trace back the Chinese Creation myths by means of archaeology and philology. Chinese philosophy is not from legends, but from the strong pre-historic awareness. (2) The images of Yu and Houyi are not pre-historical mythological figure, but the historical figure in early times. The legends about them account for people's worships towards culture heroes, being mythologized history, not historicalzed mythology. The heroic myths are majority, caused by stong worship towards ancestors. (3) Chinese nature myths are less developed in huge contrast with some other ancient nations like Egypt and Greece. The sun, moon and many natural powers appears in early people's genealogical trees, but humanized process begins much incompletely in Chunqin Period without systemic story. The lower religious emotion and strong factualism are main reason for the cultural difference. (4) Myths of "Gonggong", "Nuwa", "Dahe", "Jingwei" are a system and explanation of universe and nature. It is a mixture of many cultural elements, not a work created by pre-historical being. (5) The nature-born myths of Shang and Zhou period are not for totems worship, but for the ruling purpose politically. Totemism is a generalized anthropological theory and is not proper in Chinese myths study. (6) "Kua Fu's race with the sun" mythology that was formed during the Warring States Period evolved from Taoist fable. The moral lies in ridiculing Kua Fu's foolish behavior of violating the nature overestimating one's own strength. The conclusion of responses to the patriarchy establishment of primitive society and the natural phenomena, which came from the explanation of evolutionism mythical theory, are untenable. (7) "Kuiyizu" and Shun's brother "Xiang" myths are caused by false change in language, and not created by pre-historical being. (8) The less developed kind is the nether world myths in ancient China, in distinctive contrast with ancient Egypt. It is strongly caused by pre-historical factualism. (9) The living myth of Central Plains in China and Shennongjia area in
引文
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[1] [美]路易斯·亨利·摩尔根,《古代社会》,杨东纯等译,商务印书馆,1997年.
[2] 司马迁等,《二十五史》(影印本),上海古籍出版社,1986年.
[4] 顾颉刚,《古史辨》,上海古籍出版社,1982年.
[5] 丁山,《商周史料考证》,中华书局,1988年
[6] 徐旭生,《中国古史的传说时代》,广西师范大学出版社,2003年.
[7] 汉宋衷注,清秦嘉谟等辑,《世本八种》,商务印书馆,1957年.
[8] 王国维,《观堂集林》,中华书局,1984年.
[9] 梁启超,《先秦政治思想史》,东方出版社,1996年.
[10] 李玄伯,《中国古代社会新研》,上海开明书店,1948年.
[11] 茅盾,《神话研究》,百花文艺出版社,1997年.
[12] 林惠祥,《神话论》,上海商务印书馆,1934年.
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[1] [美]路易斯·亨利·摩尔根,《古代社会》,杨东纯等译,商务印书馆,1997年.