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《金枝》
來源:中國作家網(wǎng) | 詹姆斯·喬治·弗雷澤  2020年12月01日08:34

 

《金枝》(上下卷)

作者:詹姆斯·喬治·弗雷澤

出版社:上海譯文出版社

出版時(shí)間:2020年10月

ISBN:9787532784264

定價(jià):238.00元

內(nèi)容簡介

《金枝》系弗雷澤的代表作之一。該書基于世界各地相關(guān)材料分析,揭示了人類思想活動(dòng)經(jīng)由“巫術(shù)—宗教—科學(xué)”的更迭模式及其邏輯規(guī)律,提出了“巫術(shù)先于宗教”的著名論斷,并運(yùn)用歷史比較法,系統(tǒng)梳理,抽繹出了巫術(shù)與宗教的嚴(yán)整體系,重新建構(gòu)了“原始社會(huì)”的圖景。文筆清麗,義理明暢,讀之不忍釋卷。

該書影響巨大,不囿于人類學(xué),對西方文學(xué)頗具推動(dòng)力,催生了現(xiàn)代主義的原始情緒,對現(xiàn)當(dāng)代的人類學(xué)研究具有不可替代的作用和意義。

作者簡介

詹姆斯·喬治·弗雷澤,英國著名的人類學(xué)家、宗教歷史學(xué)、民俗學(xué)家,一生極為勤奮,著有:《圖騰信仰》《圖騰信仰與異族通婚》《金枝》《永生的信仰和對死者的崇拜》《原始宗教中的死亡恐懼》等。當(dāng)時(shí)人們是這樣評價(jià)他的:“將來后代評價(jià)我們這一代人的工作時(shí),只要開出詹姆斯?弗雷澤的著作目錄來,就足以駁回關(guān)于我們無能的指責(zé)?!?/p>

目 錄

導(dǎo) 讀

— 001 —

PREFACE

— 001 —

CHAPTER I THE KING OF THE WOOD

— 003 —

§1. Diana and Virbius.

— 003 —

§2. Artemis and Hippolytus.

— 014 —

§3. Recapitulation.

— 016 —

CHAPTER II PRIESTLY KINGS

— 019 —

CHAPTER III SYMPATHETIC MAGIC

— 023 —

§1. The Principles of Magic.

— 023 —

§2. Homoeopathic or Imitative Magic.

— 026 —

§3. Contagious Magic.

— 067 —

§4. The Magician’s Progress.

— 080 —

CHAPTER IV MAGIC AND RELIGION

— 086 —

CHAPTER V THE MAGICAL CONTROL OF THE WEATHER

— 105 —

§1. The Public Magician.

— 105 —

§2. The Magical Control of Rain.

— 108 —

§3. The Magical Control of the Sun.

— 133 —

§4. The Magical Control of the Wind.

— 137 —

CHAPTER VI MAGICIANS AS KINGS

— 143 —

CHAPTER VII INCARNATE HUMAN GODS

— 156 —

CHAPTER VIII DEPARTMENTAL KINGS OF NATURE

— 182 —

CHAPTER IX THE WORSHIP OF TREES

— 187 —

§1. Tree-spirits.

— 187 —

§2. Beneficent Powers of Tree-spirits.

— 200 —

CHAPTER X RELICS OF TREE-WORSHIP IN MODERN EUROPE

— 206 —

CHAPTER XI THE INFLUENCE OF THE SEXES ON VEGETATION

— 231 —

CHAPTER XII THE SACRED MARRIAGE

— 238 —

§1. Diana as a Goddess of Fertility.

— 238 —

§2. The Marriage of the Gods.

— 242 —

CHAPTER XIII THE KINGS OF ROME AND ALBA

— 250 —

§1. Numa and Egeria.

— 250 —

§2. The King as Jupiter.

— 252 —

CHAPTER XIV THE SUCCESSION TO THE KINGDOM IN ANCIENT LATIUM

— 260 —

CHAPTER XV THE WORSHIP OF THE OAK

— 272 —

CHAPTER XVI DIANUS AND DIANA

— 277 —

CHAPTER XVII THE BURDEN OF ROYALTY

— 287 —

§1. Royal and Priestly Taboos.

— 287 —

§2. Divorce of the Spiritual from the Temporal Power.

— 299 —

CHAPTER XVIII THE PERILS OF THE SOUL

— 304 —

§1. The Soul as a Mannikin.

— 304 —

§2. Absence and Recall of the Soul.

— 306 —

§3. The Soul as a Shadow and a Reflection.

— 322 —

CHAPTER XIX TABOOED ACTS

— 330 —

§1. Taboos on Intercourse with Strangers.

— 330 —

§2. Taboos on Eating and Drinking.

— 337 —

§3. Taboos on showing the Face.

— 339 —

§4. Taboos on quitting the House.

— 340 —

§5. Taboos on leaving Food over.

— 341 —

CHAPTER XX TABOOED PERSONS

— 344 —

§1. Chiefs and Kings tabooed.

— 344 —

§2. Mourners tabooed.

— 349 —

§3. Women tabooed at Menstruation and Childbirth.

— 353 —

§4. Warriors tabooed.

— 356 —

§5. Manslayers tabooed.

— 360 —

§6. Hunters and Fishers tabooed.

— 368 —

CHAPTER XXI TABOOED THINGS

— 379 —

§1. The Meaning of Taboo.

— 379 —

§2. Iron tabooed.

— 380 —

§3. Sharp Weapons tabooed.

— 385 —

§4. Blood tabooed.

— 386 —

§5. The Head tabooed.

— 390 —

§6. Hair tabooed.

— 392 —

§7. Ceremonies at Hair-cutting.

— 395 —

§8. Disposal of Cut Hair and Nails.

— 396 —

§9. Spittle tabooed.

— 401 —

§10. Foods tabooed.

— 403 —

§11. Knots and Rings tabooed.

— 404 —

CHAPTER XXII TABOOED WORDS

— 414 —

§1. Personal Names tabooed.

— 414 —

§2. Names of Relations tabooed.

— 421 —

§3. Names of the Dead tabooed.

— 425 —

§4. Names of Kings and other Sacred Persons tabooed.

— 434 —

§5. Names of Gods tabooed.

— 439 —

CHAPTER XXIII OUR DEBT TO THE SAVAGE

— 444 —

CHAPTER XXIV THE KILLING OF THE DIVINE KING

— 448 —

§1. The Mortality of the Gods.

— 448 —

§2. Kings killed when their Strength fails.

— 449 —

§3. Kings killed at the End of a Fixed Term.

— 463 —

CHAPTER XXV TEMPORARY KINGS

— 479 —

CHAPTER XXVI SACRIFICE OF THE KING’S SON

— 489 —

CHAPTER XXVII SUCCESSION TO THE SOUL

— 496 —

CHAPTER XXVIII THE KILLING OF THE TREE-SPIRIT

— 501 —

§1. The Whitsuntide Mummers.

— 501 —

§2. Burying the Carnival.

— 509 —

§3. Carrying out Death.

— 519 —

§4. Bringing in Summer.

— 525 —

§5. Battle of Summer and Winter.

— 533 —

§6. Death and Resurrection of Kostrubonko.

— 535 —

§7. Death and Revival of Vegetation.

— 538 —

§8. Analogous Rites in India.

— 539 —

§9. The Magic Spring.

— 541 —

CHAPTER XXIX THE MYTH OF ADONIS

— 546 —

CHAPTER XXX ADONIS IN SYRIA

— 553 —

CHAPTER XXXI ADONIS IN CYPRUS

— 557 —

CHAPTER XXXII THE RITUAL OF ADONIS

— 567 —

CHAPTER XXXIII THE GARDENS OF ADONIS

— 577 —

CHAPTER XXXIV THE MYTH AND RITUAL OF ATTIS

— 587 —

CHAPTER XXXV ATTIS AS A GOD OF VEGETATION

— 596 —

CHAPTER XXXVI HUMAN REPRESENTATIVES OF ATTIS

— 599 —

CHAPTER XXXVII ORIENTAL RELIGIONS IN THE WEST

— 604 —

CHAPTER XXXVIII THE MYTH OF OSIRIS

— 614 —

CHAPTER XXXIX THE RITUAL OF OSIRIS

— 624 —

§1. The Popular Rites.

— 624 —

§2. The Official Rites.

— 631 —

CHAPTER XL THE NATURE OF OSIRIS

— 639 —

§1. Osiris a Corn-god.

— 639 —

§2. Osiris a Tree-spirit.

— 643 —

§3. Osiris a God of Fertility.

— 644 —

§4. Osiris a God of the Dead.

— 645 —

CHAPTER XLI ISIS

— 647 —

CHAPTER XLII OSIRIS AND THE SUN

— 651 —

CHAPTER XLIII DIONYSUS

— 654 —

CHAPTER XLIV DEMETER AND PERSEPHONE

— 669 —

CHAPTER XLV THE CORN-MOTHER AND THE CORN-MAIDEN IN NORTHERN EUROPE

— 680 —

CHAPTER XLVI THE CORN-MOTHER IN MANY LANDS

— 702 —

§1. The Corn-mother in America.

— 702 —

§2. The Rice-mother in the East Indies.

— 704 —

§3. The Spirit of the Corn embodied in Human Beings.

— 713 —

§4. The Double Personification of the Corn as Mother and Daughter.

— 715 —

CHAPTER XLVII LITYERSES

— 722 —

§1. Songs of the Corn-reapers.

— 722 —

§2. Killing the Corn-spirit.

— 724 —

§3. Human Sacrifices for the Crops.

— 734 —

§4. The Corn-spirit slain in his Human Representatives.

— 745 —

CHAPTER XLVIII THE CORN-SPIRIT AS AN ANIMAL

— 760 —

§1. Animal Embodiments of the Corn-spirit.

— 760 —

§2. The Corn-spirit as a Wolf or a Dog.

— 761 —

§3. The Corn-spirit as a Cock.

— 765 —

§4. The Corn-spirit as a Hare.

— 768 —

§5. The Corn-spirit as a Cat.

— 769 —

§6. The Corn-spirit as a Goat.

— 770 —

§7. The Corn-spirit as a Bull, Cow, or Ox.

— 775 —

§8. The Corn-spirit as a Horse or Mare.

— 779 —

§9. The Corn-spirit as a Pig (Boar or Sow).

— 781 —

§10. On the Animal Embodiments of the Corn-spirit.

— 785 —

CHAPTER XLIX ANCIENT DEITIES OF VEGETATION AS ANIMALS

— 788 —

§1. Dionysus, the Goat and the Bull.

— 788 —

§2. Demeter, the Pig and the Horse.

— 795 —

§3. Attis, Adonis, and the Pig.

— 799 —

§4. Osiris, the Pig and the Bull.

— 801 —

§5. Virbius and the Horse.

— 808 —

CHAPTER L EATING THE GOD

— 813 —

§1. The Sacrament of First-Fruits.

— 813 —

§2. Eating the God among the Aztecs.

— 827 —

§3. Many Manii at Aricia.

— 831 —

CHAPTER LI HOMOEOPATHIC MAGIC OF A FLESH DIET

— 836 —

CHAPTER LII KILLING THE DIVINE ANIMAL

— 844 —

§1. Killing the Sacred Buzzard.

— 844 —

§2. Killing the Sacred Ram.

— 846 —

§3. Killing the Sacred Serpent.

— 848 —

§4. Killing the Sacred Turtles.

— 848 —

§5. Killing the Sacred Bear.

— 852 —

CHAPTER LIII THE PROPITIATION OF WILD ANIMALS BY HUNTERS

— 874 —

CHAPTER LIV TYPES OF ANIMAL SACRAMENT

— 896 —

§1. The Egyptian and the Aino Types of Sacrament.

— 896 —

§2. Processions with Sacred Animals.

— 901 —

CHAPTER LV THE TRANSFERENCE OF EVIL

— 908 —

§1. The Transference to Inanimate Objects.

— 908 —

§2. The Transference to Animals.

— 910 —

§3. The Transference to Men.

— 913 —

§4. The Transference of Evil in Europe.

— 915 —

CHAPTER LVI THE PUBLIC EXPULSION OF EVILS

— 921 —

§1. The Omnipresence of Demons.

— 921 —

§2. The Occasional Expulsion of Evils.

— 922 —

§3. The Periodic Expulsion of Evils.

— 928 —

CHAPTER LVII PUBLIC SCAPEGOATS

— 946 —

§1. The Expulsion of Embodied Evils.

— 946 —

§2. The Occasional Expulsion of Evils in a Material Vehicle.

— 948 —

§3. The Periodic Expulsion of Evils in a Material Vehicle.

— 952 —

§4. On Scapegoats in General.

— 965 —

CHAPTER LVIII HUMAN SCAPEGOATS IN CLASSICAL ANTIQUITY

— 970 —

§1. The Human Scapegoat in Ancient Rome.

— 970 —

§2. The Human Scapegoat in Ancient Greece.

— 971 —

§3. The Roman Saturnalia.

— 979 —

CHAPTER LIX KILLING THE GOD IN MEXICO

— 986 —

CHAPTER LX BETWEEN HEAVEN AND EARTH

— 995 —

§1. Not to touch the Earth.

— 995 —

§2. Not to see the Sun.

— 999 —

§3. The Seclusion of Girls at Puberty.

— 1000 —

§4. Reasons for the Seclusion of Girls at Puberty.

— 1012 —

CHAPTER LXI THE MYTH OF BALDER

— 1019 —

CHAPTER LXII THE FIRE-FESTIVALS OF EUROPE

— 1022 —

§1. The Fire-festivals in general.

— 1022 —

§2. The Lenten Fires.

— 1023 —

§3. The Easter Fires.

— 1031 —

§4. The Beltane Fires.

— 1035 —

§5. The Midsummer Fires.

— 1042 —

§6. The Hallowe’en Fires.

— 1059 —

§7. The Midwinter Fires.

— 1065 —

§8. The Need-fire.

— 1068 —

CHAPTER LXIII THE INTERPRETATION OF THE FIRE- FESTIVALS

— 1074 —

§1. On the Fire-festivals in general.

— 1074 —

§2. The Solar Theory of the Fire-festivals.

— 1076 —

§3. The Purificatory Theory of the Fire-festivals.

— 1083 —

CHAPTER LXIV THE BURNING OF HUMAN BEINGS IN THE FIRES

— 1088 —

§I. The Burning of Effigies in the Fires.

— 1088 —

§2. The Burning of Men and Animals in the Fires.

— 1090 —

CHAPTER LXV BALDER AND THE MISTLETOE

— 1102 —

CHAPTER LXVI THE EXTERNAL SOUL IN FOLK-TALES

— 1117 —

CHAPTER LXVII THE EXTERNAL SOUL IN FOLK-CUSTOM

— 1135 —

§1. The External Soul in Inanimate Things.

— 1135 —

§2. The External Soul in Plants.

— 1139 —

§3. The External Soul in Animals.

— 1141 —

§4. The Ritual of Death and Resurrection.

— 1155 —

CHAPTER LXVIII THE GOLDEN BOUGH

— 1169 —

CHAPTER LXIX FAREWELL TO NEMI

— 1184 —

術(shù)語匯編與簡釋

— 1191 —

前 言

書之成為經(jīng)典,乃人類在不同時(shí)代的思想、智慧與學(xué)術(shù)的結(jié)晶,優(yōu)秀文化之積淀,具有不隨時(shí)代變易的永恒價(jià)值。有道是讀書須讀經(jīng)典,這是智者的共識。

對于中外經(jīng)典著作中的思想表述,僅讀外文書的中譯本或文言著作的白話釋文是不夠的,尤其是當(dāng)誤譯、誤釋發(fā)生的時(shí)候,讀者容易被誤導(dǎo),或望文生義,或以訛傳訛,使原有的文化差異變成更深的文化隔閡。因此,在“世界學(xué)術(shù)經(jīng)典(英文版)”的選目中,大部分作品為英文原著;原作是其他語種的經(jīng)典,則選用相對可靠的英文譯本;至于中國古代經(jīng)典,則采用漢英對照的方式呈現(xiàn),旨在向西方闡釋中國的思想和文化。其中,精選的中國經(jīng)典是整個(gè)系列的重要組成部分。有了這一部分的經(jīng)典,才真正體現(xiàn)出“世界性”。

以原典和英文方式出版,是為了使讀者通過研讀,準(zhǔn)確理解以英文表達(dá)的思想、理論和方法,力求避免舛誤,進(jìn)而通過批判和接受,化為智慧力量。這有利于思想的傳播,裨益于新思想的產(chǎn)生,同時(shí)亦可提高英語修養(yǎng)。

經(jīng)典名著的重要性是不言而喻的,但是以下幾點(diǎn)意義值得一再重申。

(一) 學(xué)術(shù)經(jīng)典提供思想源泉

兩千六百年來的世界學(xué)術(shù)經(jīng)典凝聚了人類思想的精華,世世代代的優(yōu)秀思想家以他們獨(dú)特的見識和智慧,留給后人取之不竭、用之不盡的思想源泉。從老子、孔子、柏拉圖、亞里士多德以降,天才輩出,思想閃光,精彩紛呈。思想界的大師、名家們在人類思想史傳統(tǒng)鏈條上的每一個(gè)環(huán)節(jié),都啟發(fā)后人開拓新的思想領(lǐng)域,探究生命的本質(zhì),直抵人性的深層。隨著人類思想的不斷成熟和完善,各個(gè)學(xué)科領(lǐng)域的理論從本體論、認(rèn)識論、方法論、實(shí)踐論、價(jià)值論等維度不斷深化。后人繼承前人的思想,借經(jīng)典的滋養(yǎng)保持思想活力,豐富和發(fā)展前人的觀點(diǎn),使之形成一波又一波的思想洪流,從而改變?nèi)说乃枷牒褪澜缬^,改變?nèi)祟惿鐣?huì)的進(jìn)程。歷史已經(jīng)證明:人類社會(huì)的進(jìn)步,思想的力量大于一切。

(二) 學(xué)術(shù)經(jīng)典傳承精神力量

經(jīng)典名著中蘊(yùn)含的人類精神,傳承的人類守望的共同價(jià)值原則和社會(huì)理想,在每一個(gè)具體領(lǐng)域里都有諸多豐富的表述,它們從整體上構(gòu)成了推動(dòng)人類進(jìn)步的精神力量。研習(xí)和傳承人類兩千六百多年來的優(yōu)秀思想,并將它化作求新求變的靈感,是人類文明的要義所在。僅有技術(shù)進(jìn)步,還不足以表明人類的文明程度。

若無優(yōu)秀的思想底蘊(yùn),人類存在的意義將大打折扣。

中國思想傳統(tǒng)中的基本理念和西方思想傳統(tǒng)中的基本理念分別形成了東西方兩大具有普遍價(jià)值的道德觀念和價(jià)值系統(tǒng)。值得注意的是:(1) 這兩大道德系統(tǒng)應(yīng)該是一個(gè)互補(bǔ)、互鑒的整體,兩者都不可偏廢,因?yàn)槿祟惖乃枷胧莻€(gè)多元整體。任何一個(gè)民族,缺少其中之一,在精神上都可能是不完整的;(2) 這些基本理念都不是抽象概念,它們都具有很強(qiáng)的實(shí)踐意義,并且必須由實(shí)踐來考察,否則就很難體現(xiàn)其價(jià)值。

精神傳承必然是一種自覺的過程,它靠習(xí)得,不靠遺傳,因此我們需要研讀經(jīng)典。

(三) 學(xué)術(shù)經(jīng)典構(gòu)成文化積淀

“文化”包含三大部分:(1) 思想與精神現(xiàn)象;(2) 制度與習(xí)俗;(3) 有形的事物。學(xué)術(shù)經(jīng)典是對思想與精神現(xiàn)象的歸納和提煉,對制度與習(xí)俗的探究和設(shè)計(jì),對有形事物的形而上思考和描述。

每一個(gè)學(xué)科領(lǐng)域的經(jīng)典著作中都會(huì)提出一些根本性的問題,這些問題直面人的困惑,思考人類社會(huì)的疑難,在新思想和新知識中展現(xiàn)人類的智慧。當(dāng)這些思想成果積淀下來,就構(gòu)成人類文化的主要組成部分。文化不只是制度或器物的外在形式,更重要的是凝結(jié)在其背后的精神與思想。

每一個(gè)學(xué)科的學(xué)術(shù)本身都要面對一些形而上的(超越性的、純理論性的)文化問題。在很多人看來,理性的思考和理論的表述都是很枯燥的,但是熱愛真理并且對思想情有獨(dú)鐘的人會(huì)從學(xué)術(shù)經(jīng)典的理論中發(fā)現(xiàn)無限生動(dòng)的天地,從而產(chǎn)生獲得真理的快樂,這才是我們追求的真正文化。

大量閱讀經(jīng)典名著是一種學(xué)習(xí)、積累文化的根本方法,深度閱讀和深刻記憶能使文化積淀在人的身上,并且代代相傳。假如這一過程中斷了,人世間只剩下花天酒地、歌舞升平,文化也就湮滅了。

(四) 學(xué)術(shù)經(jīng)典推動(dòng)社會(huì)進(jìn)步

毫無疑問,凡屬學(xué)術(shù)經(jīng)典,都必須含有新的學(xué)術(shù)成果——新思想、新理論、新方法,或者新探索。這樣的原創(chuàng)性學(xué)術(shù)成果越多,人類的思想就越深邃,視野越開闊,理論更全面、完美,方法更先進(jìn)、有效,社會(huì)的進(jìn)步才能獲得新的動(dòng)力和保障。

人文主義推翻神學(xué),理性主義旨在糾正人的偏激,啟蒙精神主張打破思想束縛,多元主義反抗絕對理念。各種新思想層出不窮,帶來了學(xué)術(shù)的進(jìn)步,啟發(fā)并推動(dòng)了更大的社會(huì)變革。這些原創(chuàng)思想在歷史長河中經(jīng)過漫長的時(shí)間考驗(yàn),成為經(jīng)典,在任何一種文明中都是社會(huì)進(jìn)步和發(fā)展的動(dòng)力。

當(dāng)我們研讀完一部學(xué)術(shù)經(jīng)典,分析和歸納其原創(chuàng)的思想觀點(diǎn)時(shí),可以很清晰地理解和感悟它在同時(shí)代的環(huán)境里對于社會(huì)的變革和進(jìn)步有著何種意義,以及它對當(dāng)下有哪些啟迪。

相比技術(shù)的發(fā)展,思想并不浮顯在社會(huì)的表層,它呈現(xiàn)在書本的字里行間,滲透于人的心智,在人的靈魂中閃光。每當(dāng)社會(huì)需要時(shí),它能讓我們看到無形的巨大力量。

溫故而知新。今日世界紛亂依舊,但時(shí)代已不再朦朧。人類思想史上的各種主張,在實(shí)踐中都已呈現(xiàn)清晰的面貌。當(dāng)我們重新梳理各種思想和理論時(shí),自然不會(huì)再返回到“全盤接受”或者“全盤否定”的幼稚階段。二十一世紀(jì)人類正確的世界觀、人生觀、價(jià)值觀需要優(yōu)秀思想傳統(tǒng)的支撐,并通過批判繼承,不斷推陳出新,滋衍出磅礴之推力。

我們所選的這些學(xué)術(shù)經(jīng)典,成書于不同的時(shí)代,代表了不同的思想與理論主張。有些著作帶有時(shí)代烙印,有其局限性或片面性;有些觀點(diǎn)不一定正確,但從另一個(gè)方面顯示出人類思想的豐富性和復(fù)雜性。各門學(xué)科建立、各種主張?zhí)岢鲋?,都曾?jīng)在歷代思想的實(shí)驗(yàn)場上經(jīng)受碰撞和檢驗(yàn),被接受或者被批判。我們的學(xué)者需要研讀這些書,而青年學(xué)生們的思想成長更需要讀這些書。當(dāng)然,批評與分析是最有效和最有益的閱讀方法。

有鑒于此,我們希望“世界學(xué)術(shù)經(jīng)典(英文版)”能夠真正做到“開卷有益”,使我們自己在潛移默化中都成長為有思想、有理想、有品位的人。

上海時(shí)代教育出版研究中心

2018 年10 月