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舜孝故事在中国源远流长,从形态上说,大致可以分为“史记型”和“舜子变型”两类,本文着重分析“舜子变型”故事的来龙去脉。从现存资料来看,该型故事最迟在东汉时期应已出现,到六朝时期已可见到完整的框架,其最丰满的展示则为敦煌的《舜子变》,五代之后,此类型故事在包括通俗文艺在内的通行文献中销声匿迹了,但它的实际生命并未结束,我们从广西、福建、台湾等南方边缘地区的下层文艺以及口传文本中依然可以见其身影,也发生了一些共同性的变异,最明显的是结尾部分由原先的化恶为善改成了惩罚恶人。该型故事很早就流波日本,尤其在两个国内失传的早期汉文《孝子传》中,有比较充分的展示,而且此后在日本各类文献中绵延不绝,并不像中国这样失传于主流文献。同样,在日本近代口传文本中也可以看到许多该型故事,尤其集中于受中国文化影响很深的冲绳地区,它们与我国东南沿海口传文艺中对该型故事的承续和变异情况颇为相似,其间或许存在新一轮的交流影响。
Shun filial piety story in China has a long history, from the morphological point of view, can be divided into “Shi Ji ” and “Shun subversion ” two types, this article focuses on analysis “Shun subversion ” story of the ins and outs. According to the existing data, this type of story should have appeared in the Eastern Han Dynasty at the latest, and the complete framework can be seen in the Six Dynasties. The most abundant exhibition is “Shunzi” in Dunhuang. After five generations, However, its actual life is not over yet. We can still see its shadow in the lower literary and artefacts of the southern fringes of Guangxi, Fujian and Taiwan, as well as some commonalities Sexual variation, most notably the ending part, has changed from punishing the wicked from the original evil to the good. This type of story has long been a riot in Japan, especially in the two lost early Chinese “filial son”, there is a more full display, but since then all kinds of documents in Japan endless, not as lost in China as Mainstream literature. Similarly, many of these stories can be seen in modern Japanese oral traditions, especially in the Okinawa region, which is deeply influenced by Chinese culture. They are quite similar to the continuation and variation of this story in oral literature and art in the southeast coast of China Similar, there may be a new round of exchange of influence.