【作者】 于向东；

【导师】 庄国土；

【作者基本信息】 厦门大学 ， 专门史， 2008， 博士

【摘要】 越南位于中南半岛东部,陆地自然生存条件优越,东临广阔的海洋,既具有内陆的封闭性,也具有面向海洋的开放性。学术界一般认为古代越南很少与海洋发生联系、不具备海洋意识。实际上,越南在其历史文明的演进过程中,早已开始接触和认识海洋,与海洋有了各种联系,海洋文明依附于陆地稻作文明而存在。文献著述、神话传说和海神信仰是古代越南海洋意识得以表现出来的文化与宗教形态载体。古代越南文献形成较晚,其中也有一些旁及或专门记载海洋的官、私著述,有些作品还鲜为人知。《越甸幽灵集》、《岭南摭怪》中的一些海洋神话传说故事,折射出古代民族起源、抵御“外侵”和日常生产生活的史影,值得深入考察。南海龙王、天依阿那演婆、南海四位圣娘、邰阳夫人、“嘎翁”(鲸鱼)作为海神,起源多样,体现出多种文化的影响,成为古代越南特别是阮朝早期官方和民间涉海崇拜与祭祀的最主要对象。海洋神话传说和海神信仰从文化和宗教层面上反映了越南古代居民对海洋的认识和思考。古代越南所进行的海洋开发、海洋航行等活动则是其海洋意识得以产生和发展的客观社会背景和行为基础,同时也促进了其海洋意识的发展。海洋意识形成后,也会对其海洋活动产生一定的影响。“以江治海”和御咸堤的修筑、海盐的生产与流通、夺海垦荒和利用海口海港进行有限对外贸易以增加收入、满足消费需求,形成了古代越南海洋开发活动的传统。其近海海口、海门的航行活动早已存在,民间流传的针路歌谣是其反映,19世纪阮朝南、北漕海运是其重要表现。18世纪末和19世纪前期,随造船航海技术进步和海洋意识的发展,越南阮氏和阮朝文武官员驾乘其帆船,频繁前往“下洲”,也曾前往“小西洋”进行“公务”活动,远航至东南亚海岛国家和印度东部海岸,其古代航海活动发展到顶峰期,其接触海洋的范围和认识海洋与世界的眼界都得到扩展。古代越南在接触、开发海洋过程中,封建帝王、士大夫和民间形成了多层次、多方面的海洋意识,对海洋有了诸多了解。从文献史料考察,可见其对海口海港、岛屿沙洲和航海针路等具体记载,还有对海洋、海洋形状、海潮大小的具体和抽象认识,以及海洋神祗、方位、财富、灾害、海疆防守认识等内容多样的海洋意识。其中海为巨物的神秘观念、“山金海银”的财富思想和“水师长技”的自豪感,对于古代越南历史文明产生了较大影响。古代越南的海洋意识总体上表现出直观多于抽象、近海活动的记载多于远海活动的记载,自然现象的如实罗列多于有思想深度的论证分析,有关海洋思辨性的思想观念几无所见。15世纪的阮廌、18世纪的黎贵惇,特别是19世纪前期明命帝的海洋意识内容较为丰富,影响较大,在越南古代海洋史上具有较高地位。黎贵惇关注海洋,所著《抚边杂录》中对于越南中部和南部沿海岸地区、近海岛屿沙洲和近海航海活动有较多记载。现代越南官方和不少学者均把其记载作为对我西沙和南沙群岛拥有主权的“重要典据”之一。实际上,黎贵惇所谓的“黄沙渚”“大长沙岛”只是其中部近海海域的岛屿、沙洲,与中国的西沙和南沙群岛无涉。古代越南的海洋意识和海洋活动的传统在现代历史时期仍然存在并得到提升。20世纪70、80年代,越南的海洋意识恶性膨胀,导致其挑起中越两国之间关于南海诸岛主权归属争端,大肆掠夺南海油气等资源。目前,在革新开放和经济建设事业不断取得成效的基础上,越南进一步制订和实施了全面的海洋战略,使其“海洋强国”的梦想正在逐步变为现实。更多还原

【Abstract】 Vietnam lies in the east of the Indochina Peninsula with super natural conditions and rich resource and faces the broad ocean on the east, whose geography is characterized by closed and open environment. It is generally believed in academic circles that ancient Vietnam has little relations to the sea and maritime consciousness. In fact, during the historical and civilized evolvement of Vietnam, it contacted and got to know the sea, and had various relations to the sea. The maritime civilization in Vietnam depended on the rice civilization on the land.The maritime consciousness of ancient Vietnam was represented in literatures, writings, myths, tales and beliefs in the sea gods, which were the cultural and religious medium of such consciousness. The literatures of ancient Vietnam came into being at a relatively late history period, some of which referred to or specialized in the sea in official or private writings, some of which is still unknown to the outside. Some myths and tales relating to the sea recorded by Viet Dien U Linh Tap （Compilation of Spirits of the Departed Spirits in the Realm of Viet） and Linh Nam Chich Quai （Wonders Plucked from the Dust of Linh-nam） revealed the origins of ancient Vietnamese, resistance against "invasion", daily lives and production, worthy of further and deep examination. As the sea gods or goddesses with various origins and from influences of various cultures, the Dragon King in South Directional Sea, the Po Nagar （Thien Y A Na）, the Four Sacred Ladies in South Directional Sea, the Lady Thai Duong and the Ca Ong （the whale） became the most important objects on the sea for government and common people to worship and offered sacrifice to them in ancient Vietnam, especially in the early Nguyen period. Myths and tales about the sea and beliefs in the sea gods/goddesses reflected from the cultural and religious aspects ancient Vietnamese knowledge and thoughts of the sea.The origin and development of maritime consciousness of ancient Vietnam was based on such activities as maritime explorations and voyages, which provided the producing of consciousness with social context and behavior foundation and promoted the growth of its maritime consciousness. In turn, the emergence and growth of maritime consciousness influenced its maritime activities. The tradition of maritime development in ancient Vietnam resulted from such activities as "treating the sea by the river", the building of saltproof banks, the production and circulation of sea salt, cultivation of the land being seized from the sea, and limited foreign trade through harbors and seaports to increase revenue and meet consumer needs. The coastal voyages around harbors and estuaries have long existed, reflected by the compass course ballads popular in the folk, and represented by maritime transport of rise from the north and the south to the capital in the middle area during 19^th century. With the advance of shipbuilding technique and the development of maritime awareness, the Nguyen lord （Chua Nguyen）and its government officials made frequent voyages by sailing boats to "Ha Chau" and sometimes to "Tieu Tay Duong" for "official business", sailing to the far insular countries in -Southeast Asia and the east of the Indian Ocean between the end of 18^th century and the early 19^th century, during which Vietnam made contact with more scope of the sea and got wider horizon of the sea and the world, and its ancient sailing activities culminated in this period.Monarchs, scholar-bureaucrats and common people developed multilevel and various maritime notions, and had various ideas of the sea in the ancient Vietnam during contacting the sea. Various maritime notions were reflected in historical records of estuaries, seaports, islands, shoals and compass courses, sea shapes, scales of tide, beliefs in the sea gods, maritime directions, fortunes, disasters and defense and so on, during which some notions had much influence on the ancient civilization of Vietnam such as the mysterious concept of regarding the sea as a monster, fortune ideas of "mountain gold and sea silver" and the pride from "excelling in the navy". Maritime consciousness of ancient Vietnam generally showed more direct perception than abstract reasoning, more records of coastal activities than ones of activities on the open sea, and more enumerations of natural phenomenon than argumentation and analysis with deep thoughts. Concepts with reasoning and analysis of the sea were hardly found out. The maritime notions of Nguyen Trai in the 15^th century, of Le Quy Don in the 18^th century and especially of Minh Menh emperor in the early 19^th century contained much content and had much influence, with a relatively high status in the maritime history of ancient Vietnam. Le Quy Don paid attention to the sea and made much record of the coastland, inshore islands, islets, shoals and coastal voyages in the middle and southern Vietnam in his writing of "Phu Bien Tap Luc" （A Miscellany of Pacifying Frontier Areas）. The government of modern Vietnam and many scholars regarded Le Quy Don’s record as one of "the important authorities" for Vietnamese sovereignty over the Xisha and Nansha Islands of China. In fact, according to Le Quy Don, "Bai cat vang" （the strip of yellow sand） and "Dao Dai Truong sa" （the large Changsha island） were the islands, islets and shoals only in the inshore area in the middle of Vietnam without relation to the Xisha and Nansha Islands of China.The maritime consciousness and the tradition of maritime activities of ancient Vietnam remain and upgrade in the modern time. During the 1970s and 1980s, the appetite of modern Vietnam for the sea extended viciously at a time. This resulted in ownership disputes between China and Vietnam over the islands in the South China Sea provoked by Vietnam, and leaded to Vietnam’s crazy plunder of the resources such as the oil and gas in the South China Sea. At present, with the advance of its renovation and opening policy and its economic achievement, Vietnam has further made its overall maritime strategies and put them in practice, and its dream of becoming "a great maritime power" is steadily coming true.更多还原