中国洪水后人类再生神话类型学研究

【作者】 曹柯平；

【导师】 王小盾；

【作者基本信息】 扬州大学 ， 中国古代文学， 2004， 博士

【摘要】 所謂“中國洪水後人類再生神話”，主要是指在操用漢藏語系語言的族群中間及在漢藏語系共同體周邊部分操用其它語系語言的族群中口頭傳承的有關洪水後人類再生的神聖故事。與那些強調重建國家或社會秩序的英雄治水神話(如大禹治水神話)不同的是，這類神話的核心在於重新規定人性和民族性。由於口頭傳承是神話最重要的一個特質，因而若是從語言學的角度把數量极為豐富的這類神話集中起來，分別與語系、語族，甚至語支等語言分類層級一一對應，便可能為它們的科學分類找到能夠依托的工作平臺。 在研究中國洪水後人類再生神話之前，本文先對神話的性質、母題及類型概念等作了新的闡釋，並為神話類型學設想了一套由多學科參與的結論檢驗機制。本文對中國洪水後人類再生神話的原始材料進行了系統的搜集和整理，在此基礎上，借鑒考古學的成功經驗，對中國境内的藏缅族群、苗瑤族群、壯侗族群、阿爾泰民族、南亞民族、南島民族以及漢族所傳播的一百五十一篇洪水後人類再生神話，逐一進行主要母題和輔助母題的歸納，從中找到十組較為穩定的母題組合。其中流傳於藏緬人中的有五組，可歸併為A型(含AⅠ、AⅡ、AⅢ三式)、B型、C型；流傳於苗瑤、壯侗人中的有兩組，可歸併為A型(含AⅠ、AⅡ兩式)；流傳於阿爾泰民族中的有一組；流傳於南島民族中的有一組；流傳於漢族中的暫定為一組。這十組母題組合總共合計為七型(群)五式。 在對藏緬族群流傳的洪水後人類再生神話的討論中，本文選取了故事元素最豐富、結構最完整的六則神話作為典型個案和切入點，並結合其他五十個同類神話，將其歸納為：1、以彝語支族群内部的彝族及與其關係緊密的拉祜族、納西族的洪水神話為代表的A型，可分為“眼睛母題+天女婚母題+母體生人母題、或葫蘆出人母題”的組合(即AⅠ式)、“兄弟開荒母题+天女婚母題+母體生人母題、或葫蘆出入母題”的組合(即AⅡ式)、“兄妹開荒母題+兄妹婚母題+母體生人母題、或葫蘆出入母題”的組合(即AⅢ式)；2、以羌語支族群中的羌族洪水神話為代表的B型，表現為“猴祖母題+兄妹婚母題+剁碎怪胎變人母題”的組合；3、以景頗語支族群及彝語支族群内部一些與彝族關係較疏遠的部分民族，如獨龍族、怒族、基諾族等的洪水神話為代表的C型，母題組合的特徵不太明顯。本文並利用語言年代學、考古學、民族學、歷史地理學等的方法和材料，推論出AⅠ式的洪水神話流行於商代晚期，AⅡ式的洪水神話流行春秋戰國時期，AⅢ式的洪水神話流行於漢晉時期。 在其他族群的洪水神話中，苗瑤、壯侗族群常見到“雷公復仇母題+兄妹婚母題+剁碎怪胎變人母題”的穩定母題組合；中國境内阿爾泰民族可見到“行善母題+眾人避走高山得救母题+洪水預言者被變為物母題”的母題組合；南島民族中只有在跟大陸血緣關係密切的布農、賽夏、泰雅等族的洪水神話，才能見到“兄妹婚母題”和“剁碎怪胎變人母題”的變異形式。 由砖各踵倏件的限制，目前要做到全面梳理清楚中圃洪水筱人颊再生神括的褚翔型，遣有薛多困鞋。但本文通遇封追颊神括的颊型季分析，摸索出一些更加符合神括材料本来面貌的研究方法，磨有利砂神括研究的遣一步规范化。更多还原

【Abstract】 "Human beings ’reliving after flood in China myths" are mainly sacred stories spreading in spoken language and used in Sino-Tibetan tribes and Sino-Tibetan community. In contrast to the hero’s maintaining water control myths which emphasize on rebuilding a country or a social order, like the myth named "DaYu’s maintaing water control", the core of these kinds of myths is to build human and nationality nature. Since spreading in spoken language is the most important characteristic in myths, if we put numerous myths together from the aspect of linguistics and match them up to language family and even the language branch, we may find a working platform to set them apart scientifically.Before doing more research on the" human beings ’reliving after flood in China myths", this thesis first explains the nature, the main subjects and the typical concept afresh, and imagines for a myth typology a tested mechanism of conclusions with different subjects, then it collects and arranges original materials of "human beings ’reliving after flood in China myths" .On this base, this thesis makes the conclusion of the main subject and the secondary one among 151 myths spreading among Zang Mian tribe, Miao Yao tribe, Zhuang Tong tribe, A Er Tai nation, South Asia nation, Nan Island nation and Han nation in China and defines ten stable groups: Five groups, which are spreading in Zhang Mian nation can be merged into type A (including AI ,AII ,AIII), type B and type C .Two groups, spreading in Miaoyao tribe and Zhuang Tong tribe can be merged into type A (including AI,AII). There is one group in A ErTai nation and another one in Nan Island. Finally I define only one group which is temporarily spreading in Han nation .The ten main groups can be divided into seven subsidiary groups and five types.From "the human beings’ reliving after flood myths" spreading in Zhang Mian nation, this thesis chooses as an example six myths with complete structure, and match-them up to other fifty different kinds of myths. In this way, I conclude that:1 .The type A, among which I take the flood myths spreading in Mi tribe, CaCu tribe and NaXi tribe as an example, can be divided into 3 types: type AI, type AII and type AIII .Type I has as a main subject the eyes, the brother and sister’ marriage and human beings born from female’s body or from the cucurbit. Type AII has as a main subject the sister and brother’s marriage, the brother and sister’s opening up wasteland and human beings born from female’s body or human beings’ from the cucurbit.2.The type B, among which I take as an example the flood myths which is spreading in Qiang tribe, has as a main subject the ancestor of monkeys, the brother and sister’ marriage and the fetus which was cut into pieces changing into human being.3.The type C, among which I take as an example the flood myths spreading in DuLong tribe, Nu tribe, Jin Luo tribe, does not have defined characteristics.In this thesis, I have also used some Language Chronology methods and materials: Archaeology, Ethnology, History, and Geography. Based on them, I conclude that the AI myths type was popular in late Shang Dynasty, AII myths typewas popular in Chun Qin and Zhan Guo Dynasty, and the AIII myths type was popular in Han and Jin Dynasty. In some other tribe’s flood myths, like Miao Yao tribe and Zhuang Tong tribe, the stable group which has thunder father revenge as a main subject can be heard of. In A Er Tai tribe, we often find out the group which has as a main subject doing good deeds, the multitude being rescued by rushing into the mountain and the people who foretold a flood being changed into an object. Flood myths, spreading in Bu Long, San Xia, Tai ya tribes and so on in Nan Island, have more blood relationships with the mainland and have as a main subject the changed type of the sister and brother’s marriage and the fetus which was cut into pieces changing into human being.Because of the conditions limit, now I still have some difficulties in making "human beings’ reliving after flood in China myths" fully clear,更多还原