【作者】 刘丽萍；

【导师】 王青；

【作者基本信息】 南京师范大学， 中国古代文学， 2022， 博士

【摘要】 大禹神话是中国古代经典神话之一。本选题的研究思路首先是考察大禹神话传说在正史中各个阶段的演变规律,其次搜集它在方志中的不同记载,并考察它和禹迹的关系,最后分析大禹神话传说与相关民俗之间的关系,并揭示大禹神话具有长久生命力的原因和规律,以期对中华文明共同体和乡土社会的建设有所启悟。 第一章首先考察传世文献中的大禹神话传说。本章共分为四大阶段:第一阶段是先秦时期,最初的大禹神话多受原始宗教思维影响,西周之后在礼乐文化影响下,大禹神话具有了政治教化的效能;春秋战国时期,诸子改编下的大禹神话理性托古、各取所需的特征明显。第二阶段是秦汉魏晋南北朝时期,秦汉时大禹神话传说被谶纬、儒教和道教所改编,人神开始分化、有破有立。这两个阶段天人合一、人神混杂的神性思维依旧占据着主要位置。南北朝以后,大禹事迹在正史编纂与民间传说中逐渐趋于定型,大禹的家族、世系、治水业绩不再成为史家、诸子叙述的中心;对大禹建立起的统一共识,使得儒家对于大禹的祭祀制度、仪式规范逐渐被固定,成为一种政治行为和宗教传统传承下来。道教对大禹及其神话传说改编力度最大。第三阶段唐宋时期,唐代道教的发展,特别是道经的编撰,对大禹神话传说做了神仙化收编,并对禹迹涉及的仙山洞府进行了总结和发展;宋代以后大禹以圣王明君编入儒家“道统”谱系。文士大儒行文多是对尧舜禹三圣德行的阐释和褒扬。第四阶段元明清以后大禹神话传说朝着文学方向发展特色明显,明清小说对大禹的描写,开始有意识搜罗和整理各地各类传说,以补掇史实不足,并利用其主题、情节、细节、符号等素材加以改编;对民风民俗的拾遗,也推动了小说对大禹文化的进一步传播。 第二章研究中国古代地方志中关于大禹的记录。第一节归纳总结古代方志的大禹记载。南宋以后至明清民国的方志,涉及古今禹迹的省份共有20个省,每个省份有自己典型的大禹神话传说和禹迹记录。按数量从多到少依次是湖南、浙江、四川、山西、河南、湖北、陕西和安徽。由此看来,大禹填山导河不是围绕主干河流黄河、长江展开水利工程;浙江、河北、福建和台湾并没有黄河长江经过,却都有禹迹,浙江还是仅次于湖南留存大禹故事最多的地方之一。总体来说禹迹比较多的南方地区有古代的楚地、越国和巴蜀地区;北方的中原地区,主要指晋陕鲁豫。有可能是由于这些地区的地方志记载完备。第二节主要阐释禹迹遍布与大禹传说扩大的关系。禹迹遍布和经典古籍、地方文献中的大禹传说记录有关;禹神话传说扩大的外因和历代地方山水、景观、碑文、祭祀和仪式等实际存在有关;禹传说扩大的内因与时代、地方、民族、信仰等因素有关。禹迹主题呈现方面,南方比北方距离经典文献的差异大,禹迹更丰富密集,融汇历代地方文化,多具实用功能。 第三章选取中国四个地区的禹迹,进行大禹神话传说及其民俗的个案研究。首先,对浙江禹迹和禹神话传说的特殊性做了地理历史和文学性的分析,证明大禹是将内地洪水引流入海,引夏文化入南方的英雄。安徽的禹迹特点是既有考古遗迹佐证、也有涂山的丰富禹迹传说,还有影响力盛大的民俗庙会。河南的禹迹和禹神话传说是考古遗迹遗物和后世再造禹迹繁多,文化原生性、继承性和发展性都较强。后世大禹传说和道教结合紧密,禹迹、禹庙和民间祭祀的的大量存在使大禹深入民心。四川(包括重庆)的禹迹和禹神话传说发展性最强,原始宗教和道教深刻影响大禹神话传说的发生、改编及传播。羌族与汉族因共同的大禹信仰,团结共处。 第四章主要论述大禹神话传说及其相关民俗的发展演变。第一节阐释大禹神话传说的功能性演变。以大禹为文化符号具有解释和描述历史的功能,宣扬礼俗教化的功能,也有信仰和娱乐的功能。借助禹迹和文学性的主题改编、情节增饰、文学符号的反复强化和应用扩大,能够辅助形成疆土的统一性认识。第二节论述大禹及其相关民俗的地方化演变规律及其功能。借助于祭祀仪式、碑刻壁画、寺庙宫宇、禹迹禹标等,唤醒祖先记忆,连接各民族、子孙情感。第三节论述大禹宗教化演变。大禹神话传说和民俗的生长、更新过程伴随着巫教、谶纬、道教、佛教的起落沉浮,见证了中国宗教文化的发展历程。更多还原

【Abstract】 Dayu myth is one of the classical myths in ancient China.The research idea of this topic is to investigate the evolution law of Dayu myths and legends in each stage of official history firstly,then collect its different records in local chronicles,and investigate its relationship with Yu-trace,finally analyze the relationship between Dayu myth and legends and relevant folk customs,and reveal the reasons and laws of Dayu myth's long-term vitality,in order to enlighten the construction of Chinese civilized community and local society. The first chapter firstly investigates the Dayu myths and legends of in the classical documents.This chapter is divided into four stages: the first stage is the pre-Qin Dynasty period.The Dayu myth was mostly influenced by the primitive religious thinking from the first.After the Western Zhou Dynasty,with the influence of the culture of rites and music,Dayu myths had the effects of political enlightenment;During the spring and Autumn period and the Warring States period,the Dayu myth adapted by many scholars had obvious characteristics of rational supporting the ancient and taking what they need.The second stage is from the Qin Dynasty to the Northern and Southern Dynasties.During the Qin Dynasty and Han Dynasty,the myth and legends of Dayu were adapted by prophecy with mystical Confucianist belief,Confucianism and Taoism,so human beings and gods began to be different,regression and integration.In these two stages,the divine thinking of the unity of heaven and man and the mixture of man and God still occupies the main position.After the northern and Southern Dynasties,Dayu's deeds gradually tended to be finalized in the compilation of official history and folklore.Dayu's family,lineage and flood-control achievements no longer became the center of historians and scholars' narration.Due to the establishment of a unified consensus on Dayu,the Confucian sacrificial system and ritual norms for Dayu have been gradually fixed,which has become a political behavior and religious tradition.Taoism has made the greatest efforts to adapt Dayu and his myths and legends.In the third stage,during the Tang and Song Dynasties,the development of Taoism in the Tang Dynasty,especially the compilation of Taoist Scriptures.Literati and Taoists compiled the myths and legends of Dayu,and summarized and developed the fairy mountains and caves,involved in the trace of Yu.After the Song Dynasty,Dayu was incorporated into the Confucian "orthodoxy" pedigree with the Holy monarch.The writings of scholars and scholars are mostly the interpretation and praise of the three saints and virtues of Yao,Shun and Yu.In the fourth stage,after the Yuan,Ming and Qing Dynasties,Dayu's myths and legends developed in the direction of literature.The description of Dayu in the novels of the Ming and Qing Dynasties began to consciously collect and sort out all kinds of legends in order to make up for the lack of historical facts,and adapted them with its themes,plots,details,symbols and other materials;The collection of folk customs also promoted the further dissemination of Dayu culture in the novel. The second chapter studies the records of Dayu in ancient Chinese Local Chronicles.The first section summarizes the records of Dayu in Ancient Local Chronicles.The local chronicles from the Southern Song Dynasty to the Ming and Qing Dynasties and the Republic of China involve a total of 20 provinces in ancient and modern Yu-trace.Each province has its own typical Dayu myth and legends and Yu-trace records.According to the quantity,they are respectively Hunan,Zhejiang,Sichuan,Shanxi,Henan,Hubei,Shaanxi and Anhui province successively.From this point of view,the Dayu's deed including mountain-filling and river-guiding is not a water conservancy project around the main rivers Yellow River and Yangtze River,Because Zhejiang,Hebei,Fujian and Taiwan do not pass through the Yellow River and Yangtze River,but there are traces of Yu.Zhejiang is still one of the places with the most stories of Yu after Hunan.However,Zhejiang is one of the places with the most stories of Dayu after Hunan.Generally speaking,the southern regions with more Yu traces include the ancient Chu,Yue and Bashu regions;The Central Plains in the North mainly refers to Shanxi,Shaanxi,Shandong and Henan.It is possible the reason of complete records of these local chronicles.The second section mainly explains the relationship between the spread of Yu-trace and the expansion of Dayu legends.The Yu-trace are everywhere,which is related to the legend of Yu in classical ancient books and local documents;The external reasons for the expansion of Yu myths and legends are related to the actual existence of local landscapes,landscapes,inscriptions,sacrifices and rituals in previous dynasties;The main reasons for the expansion of Yu legend are related to the times,places,ethnic groups,beliefs and so on.In terms of the presentation of the theme of Yu-trace,it shows that the south is far from the classical literature than the north.Yu-trace is richer and denser,integrates the local culture of previous dynasties,and has many practical functions. The third chapter selects four provinces of China to study the myths,legends and folk customs of Dayu.Firstly,it makes a analysis in the geographical,historical and literary angles to grasp the particularity of Yu-traces and Yu myths and legends in Zhejiang province;then proving the Dayu was a hero who drained the inland flood into the sea and introduced the Xia culture into the south.The Yu-trace in Anhui province is characterized with both archaeological evidence,many Yu-trace legends in Tushan,and influential folk temple fairs.Yu traces and Yu myths and legends in Henan province are archaeological relics and reconstructed Yu-traces in later generations.There are many Yu traces with strong cultural originality,inheritance and development.The legends of Dayu in later was closely combined with Taoism.The existence of a large number of Yu-trace,Yu temples and folk sacrifices made Dayu deeply popularly.Yu-trace and the Yu myth and legends in Sichuan province(including Chongqing)have the strongest development.The primitive religion and Taoism have a profound impact on the occurrence,adaptation and dissemination of Dayu myths and legends,strengthening the common Dayu belief of the Chiangs and the Han,and living in unity together. The fourth chapter mainly discusses the development and evolution about Dayu myth and legends and their related folk customs.The first section explains the functional evolution of Dayu myths and legends.Taking Dayu as a cultural symbol explains and describes the function of history,the function of etiquette and customs education,and the function of belief and entertainment.The theme adaptation,plot decoration,repeated strengthening and application of literary symbols with the help of Yu-trace and literariness can assist the formation of historical geography and the understanding of the unity of territory.The second section discusses the localization evolution law and function of Dayu and its related folk customs.With the help of sacrificial rites,inscriptions and murals,temples and palaces,Yu-trace and Yu signs,it can awaken the memory of ancestors and connect the feelings of all ethnic groups and descendants;The third section discusses the evolution of Dayu's religion.The growth and renewal of Dayu myths,legends and folk customs have witnessed the development of Chinese religious culture with the vicissitudes of witchcraft,divination with mystical Confucianist belief,Taoism and Buddhism.更多还原