论古代东方史诗文学发生的同质性——以蒙古史诗与印度史诗为例
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摘要
人类自身的类同化特征投射到史诗创作中,就表现为审美发生和文学创作的趋同性。将古代东方作为一个整体来考察,就会发现同属于东方的蒙古史诗和印度史诗在产生、发展、传播等方面存有诸多的相似之处。独特的生产生活方式和生存地域环境、频繁的部族战争、个人意识的逐渐觉醒、民族融合与文化互渗促成了两个民族史诗的形成,而且蒙古史诗与印度史诗又都有着漫长的发展流变过程,史诗中所包含的神话内容、神灵观念等都与其各自的民族神话相联系。
The assimilation of human beings into the epic creation is manifested in the convergence of aesthetic occurrence and literary creation.When the ancient East is examined as a whole,it will be found that there are many similarities in the generation,development and dissemination of Mongolian epics and Indian epics belonging to the East.The unique production and living environment and the living environment,the frequent tribal wars,the gradual awakening of personal consciousness,the integration of the nation and the mutual infiltration of culture have contributed to the formation of two national epics.Moreover,the Mongolian epic and the Indian epic have a long process of development and exchange.The mythological content and the concept of the gods contained in the epic are related to their respective national myths.
The assimilation of human beings into the epic creation is manifested in the convergence of aesthetic occurrence and literary creation.When the ancient East is examined as a whole,it will be found that there are many similarities in the generation,development and dissemination of Mongolian epics and Indian epics belonging to the East.The unique production and living environment and the living environment,the frequent tribal wars,the gradual awakening of personal consciousness,the integration of the nation and the mutual infiltration of culture have contributed to the formation of two national epics.Moreover,the Mongolian epic and the Indian epic have a long process of development and exchange.The mythological content and the concept of the gods contained in the epic are related to their respective national myths.
引文
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[13]David Bidney.Myth Symbolism and Truth[J].The Journal of American Folklore,1955,(October).
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(1)参见《季羡林全集》第十七卷·学术论著九《〈罗摩衍那〉初探》“所谓‘原始的’《罗摩衍那》”,外语教学与研究出版社,2010年。
[2]许马云·迦比尔.印度的遗产[M].王维周,译.上海:上海人民出版社,1958.
[3]高尔基.个性的毁灭[A].中国民间文学研究会.苏联民间文学论文集[C].北京:作家出版社,1958.
[4]季羡林全集(第二十八卷)[M].北京:外语教学与研究出版社,2010.
[5]仁钦道尔吉.《江格尔》论[M].呼和浩特:内蒙古大学出版社,1994.
[6]刘安武.印度两大史诗评论汇编[M].北京:中国社会科学出版社,1984.
[7]蒙古秘史[Z].谢再善,译.北京:中华书局,1956.
[8]叶舒宪.英雄与太阳[M].西安:陕西人民出版社,2005.
[9]黑格尔.美学·第三卷(下)[M].朱光潜,译.北京:商务印书馆,1981.
[10]萨仁格日勒.蒙古史诗生成论[M].北京:中央民族大学出版社,2001.
[11]A.L.巴沙姆.印度文化史[M].闵光沛,等,译.北京:商务印书馆,1997.
[12]谢·尤·涅克留朵夫.蒙古人民的英雄史诗[M].徐汉昌,等,译.呼和浩特:内蒙古大学出版社,1991.
[13]David Bidney.Myth Symbolism and Truth[J].The Journal of American Folklore,1955,(October).
[14]荣苏赫,梁一儒.蒙古族文学史(第一卷)[M].呼和浩特:内蒙古人民出版社,2000.
[15]毗耶娑.摩诃婆罗多(三)[M].黄宝生,郭良鋆,译.北京:中国社会科学出版社,2005.
(1)参见《季羡林全集》第十七卷·学术论著九《〈罗摩衍那〉初探》“所谓‘原始的’《罗摩衍那》”,外语教学与研究出版社,2010年。