蒙古族树木崇拜文化研究

【作者】 斯琴巴特尔；

【导师】 那木吉拉；

【作者基本信息】 中央民族大学 ， 中国少数民族语言文学， 2011， 博士

【摘要】 蒙古族树木崇拜文化存在的历史非常悠久,早已渗透到蒙古族文化的各个层面及诸多领域。但直至目前对于树木崇拜还缺少系统性的研究。本文认为它是来源于自然崇拜的古老文化,是一种有着深刻内涵和丰富外延的宗教文化现象。尽管如此,曾经广泛存在于生活中的活态的树木崇拜文化,由于时代的变迁、历史的发展以及人们生活环境、生活方式的变化,它退到了各种习俗、禁忌、文学艺术表现形式的背后,历经世代已经淡出了人们的记忆。有必要挖掘它、分析它,并把各领域当中本质上属于树木崇拜文化范围的内容融会贯通起来。蒙古族树木崇拜的研究应属于交叉性研究,需要结合社会历史、宗教、民俗、民间文学以及生态环境等多领域进行,这样才能够全方位地并且准确地阐述这一宗教文化的实质。本论文把树木崇拜文化领域扩展到上述研究领域。全文以导论、正文部分和参考文献等部分构成。正文部分由五章组成。导论主要论述和介绍蒙古族树木崇拜文化的内容及其研究意义、研究概况、本论文所用资料来源及研究方法等内容。第一章以人猿和远古人类与原始森林为大标题,分人猿与原始森林、北方游牧民族先祖与原始森林、蒙古民族的祖先与原始森林等三个小标题。提出了树木崇拜是形成得最早的自然崇拜这一观点。人类自人猿到现代人经历了漫长的岁月。在大约数百万年的时间里一直依赖于原始森林,以原始森林为家园过着野生的群体生活。可以说原始森林始终是古人类的首选生存环境。最早的北方各游牧部落及蒙古族祖先数千来一直生活在原始森林及森林和草原的交界地带。蒙古族传统文化与原始森林有着特殊的关系,其信仰也离不开森林与树木。第二章主要论述蒙古族民间文学中有关树木崇拜内容。在蒙古民间文学中包含着很多与树木崇拜文化相关的内容。笔者认为民间文学中原本属于树木崇拜的形式和形态的内容已失去了其明显特点,往往以象征手段得以体现,因此不易被人们发现或解读到其自然崇拜的原型。本章通过例证,力求还原文学话语及表现方式下的树木崇拜。第三章以蒙古族自然崇拜为主要内容,研究蒙古族崇拜的树木种类、祭火、祭敖包等各种祭祀仪式中与树木崇拜相关的崇拜习俗,探寻和论证祭祀对象与树木崇拜之间的关系。蒙古人认为世上万物都有其守护神,并认为树木与神灵有着密切的关系。人们进行各种祭祀活动,如祭火、祭敖包、崇拜树木等都是为了与神灵沟通,愉悦守护神的行为。第四章重点论述蒙古族婚姻、生死观念及习俗与树木崇拜的关系。主要解释这些习俗当中隐含的树木崇拜的文化内容。蒙古族在新婚仪式,求子生育及丧葬仪式中都有特定的专用木制用品或器具,有着与其相关的禁忌习俗。这些特定的器具或用品及其相关习俗背后都渗透着树木崇拜内涵。但是由于传承年代久远,有些仪式活动简化其部分内容和过程,久而久之其原型发生变化或变迁,成为了人们只遵守而不知其意的行为。本章力图阐释上述层面的树木崇拜。第五章重点论述蒙古族的树木崇拜及木制器具的禁忌习俗的关系。分析萨满仪式所用祭祀树、苏力丁、风马和神杆等的文化含义,揭示这些作为某方面用具的木制工具的文化根源。剖析日常生活中关于木制器具的诸多禁忌习俗。蒙古族在日常生活中对木制器具有很多禁忌习俗,这些禁忌习俗都与树木崇拜有关,其原型就是来源于原始树木崇拜。更多还原

【Abstract】 This article thinks that it comes from the old culture of natural worships and is a religious cultural phenomenon with profound connotation and rich extension. Even it is, the living trees worship culture once extensively existed in people’s life had been retreated to the back of the forms of expression of various customs, taboos, literature and art due to the times change, the history development, the environment of living and the change of living style. It faded out of the people’s memory through generations. It is necessary to excavate and analysis it, and make all the contents belonged to the trees worship in various fields colluded. The research of trees worship of Mongolian is of cross cutting research and need to combine with social history, religion, custom, folk literature as well as the ecological environment hence to expound this religious culture omnibearingly and exactly.This article extends the research field of worshipping trees to the above research fields. The whole article contains introduction, main-body and bibliography while the main-body is composed of five chapters.In the introduction, the content of the Mongolian trees worship is introduced and the the research meaning, the general situation of the research, the data sources and the research method of the article are all stated.Chapter one, taking man ape, ancient times human being and primeval forest as its headlines and contains three subheads:man ape and primeval forest, the ancestors of Northern nomadic people and the ancestors of Mongolian people and primeval forest. In this chapter, the author puts forward the viewpoint that trees worship is the earliest formed natural worship.From man ape to neoteric, human being experienced a long time. In about multi-million years, Mongolian people depended on primitive forest, took it as the homeland and lived a wild and group life. It could be said that the primitive forest had always been the first survival environmental preference. The earliest northern nomadic group and the Mongolian ancestors had been living in the primitive forest and the boundary of forest and grassland. There was a particular relation between Mongolian traditional culture and the primitive forest and its belief could be away from the forest and trees.Chapter two, mainly discusses the content about trees worship in Mongolian fold literature. There are rich contents about trees worship culture in Mongolian folk literature. The author argues that the form and modal of trees worship in Mongolian folk literature had lost its obvious characters and tended to express symbolization therefore it is hard for people to find prototype of its natural worship. This article, seeks for the restoring of literature utterances and the trees worship in its expression.Chapter three, taking Mongolian natural worship as its main content, discusses the kinds of trees and worship custom concerned with trees worship in various sacrifice ceremony like sacrifice to the fire and Aobao and so on. The author also discusses the relation between the object of sacrifice and the trees worship. Mongolian people think that all things on earth has its patron saint and there must be a close relation between trees and gods. People take various kinds of sacrifice activities, i.e. Sacrifice to the fire, Aobao and worship are to communicate with the gods, and make the gods delighted.Chapter four, focuses on the relation between trees worship and marriage and the concept of life and death and explains the cultural content of trees worship connotated in these customs. Mongolian used particular wooden appliances with related taboo customs in different ceremonies like wedding, begging for sons and funeral ceremony. These particular appliances and related customs were permeated with trees worship connotation. While with the remote ages inheriting and symplified content and procedure of the ceremonies, the original form had been changed and became a habit without knowing its connotation. This chapter tries to explain the trees worship in the above layers. Chapter five, mainly discusses the relation between Mongolian trees worship and wooden appliances. This part analyses the cultural connotation of sacrifice to trees, Suliding, wind and horse, and, the deity pole used in Shamanism ceremony and reveals the cultural source of the wooden appliance in some aspects. This chapter also analyses various taboo customs of wooden appliance in Mongolian daily life. There are various taboo custom of wooden appliance in their daily life and these taboos all have relationship with the trees worship and its prototype comes from primitive trees worship.更多还原