中国文化研究
中國文化研究
중국문화연구
Chinese Culture Research
2015年
1期
106~119
,共null页
先秦楚辞 神游叙事 恋祖情结
先秦楚辭 神遊敘事 戀祖情結
선진초사 신유서사 련조정결
The Chuci; spiritual travel; ＂forefathers complex＂
《离骚》抒情主人公神游叙事出现的崦嵫、成池、扶桑、若木，都是楚族祖先圣地的标志，均位于西方，是抒情主人公神游过程中短暂驻留、逍遥休憩之地。天津、昆仑、西海，是第四次神游的历经空间，把祖先圣地作为神游的最终归宿，对那里流露出依恋不舍的情怀。《思美人》、《远游》对神游情结的设置，有些段落是对《离骚》神游场景的复制，寄托的也是恋祖情结。至于《悲回风》抒情主人公的神游，顺序与《离骚》明显有别，恋祖情结表现得更为充分。以往研究忽视先秦楚辞神游叙事的恋祖情结，是由多种因素造成的，有的因为所持理念偏颇，有的则是由于研究方法不当。
《離騷》抒情主人公神遊敘事齣現的崦嵫、成池、扶桑、若木，都是楚族祖先聖地的標誌，均位于西方，是抒情主人公神遊過程中短暫駐留、逍遙休憩之地。天津、昆崙、西海，是第四次神遊的歷經空間，把祖先聖地作為神遊的最終歸宿，對那裏流露齣依戀不捨的情懷。《思美人》、《遠遊》對神遊情結的設置，有些段落是對《離騷》神遊場景的複製，寄託的也是戀祖情結。至于《悲迴風》抒情主人公的神遊，順序與《離騷》明顯有彆，戀祖情結錶現得更為充分。以往研究忽視先秦楚辭神遊敘事的戀祖情結，是由多種因素造成的，有的因為所持理唸偏頗，有的則是由于研究方法不噹。
《리소》서정주인공신유서사출현적엄자、성지、부상、약목，도시초족조선골지적표지，균위우서방，시서정주인공신유과정중단잠주류、소요휴게지지。천진、곤륜、서해，시제사차신유적력경공간，파조선골지작위신유적최종귀숙，대나리류로출의련불사적정부。《사미인》、《원유》대신유정결적설치，유사단락시대《리소》신유장경적복제，기탁적야시련조정결。지우《비회풍》서정주인공적신유，순서여《리소》명현유별，련조정결표현득경위충분。이왕연구홀시선진초사신유서사적련조정결，시유다충인소조성적，유적인위소지이념편파，유적칙시유우연구방법불당。
Appearing in the process of the spiritual travel of the protagonist in Li Sao, Xianchi, Hibiscus, Ruomu, were signs of ancestral shrines of the Chu, located in the west, at which the lyric protagonist had a short rest in the process of his spiritual travel. Tianjin, Kunlun, Xihai, were places for his fourth spiritual travel. The protagonist took the ancestors＇ shrine as the final destination for his spiritual travel, showing his attachment with the ancestors. In the ＂Think of the Beauty＂ and ＂Travelling＂ , the settings were the same copy as in Lisao, and expressing the same feelings for the ancestors. As for the spiritual travel in ＂Bei Huifeng＂ , the routes were significantly different from Li Sao, but the ＂forefathers complex＂ is even more salient. Previous studies ignore the ＂forefathers complex＂ in Chuci, partly because of bias, partly because of the improper research method.
