从“平水土”到“石生人”——禹启神话中的人伦与天伦

From “Pingshuitu” to “Shi Shengren”:Humanity and Nature Ethics in the Myths of Yu and Qi

禹、启作为开启“三代”的圣王,其相关神话在中国政治思想史上占有特别的地位。本文主要考察从战国时代的鲧、禹“平水土”神话定型后,在两汉时代发生的转变。在西汉时期,禹、启出生神话逐渐兴起,主要有坼母背生、感石而生、生于“石X”三种类型。迨至东汉时期,天下之中观念的再度流行,国家郊祀制度的变革,以及士人的历史—神话叙事传统,共同创造了一种新的政治宇宙论,以土、石、山、岳的连续体为象征体系,构成了“石生人”神话的背景。在梳理禹启神话演变的基础上,本文描述了两汉政治—宗教史的事实如何奠定《启母石》神话的叙事结构:涂山氏返回禹、启的祖先圣地崇高山生子,以牺牲夫妇、母子之伦为代价,成就了禹、启的父子之伦,从而呈现了家庭伦理与政治伦理的内在关联与冲突。在思想史的意义上,这个最终版本也与两汉及此后时代的皇权继承史形成了一种潜在的曲折呼应。

The myths associated with Yu and Qi, the holy kings of the “three dynasties,” possess a special place in the history of Chinese political thought.This paper focuses on the shift from the myth of“King Yu Tamed the Flood” in the Warring States to the Western Han dynasty: the births of both Yu and Qi are associated with “stone,”which is closely linked to the emerging political and religious ideas of the two Han dynasties, and also potentially echoes the actual political history. In the Eastern Han dynasty, because of the revival of the idea of geographical center and the reforms in national sacrifice system, there was a new system of political cosmos, and hence the symbols of stone, earth, and mountain all had special meanings. This was the background of such new narratives of the stories of Yu and Qi.Based on my study of the transformation of this myth, I also describe how the political-religious changes in the Han dynasty changed the narrative structure of this myth. Tushanshi went back to the original land of Yu’s ancestors to sacrifice the marriage and motherhood for the fatherhood between Yu and Qi. This displayed the connection and tension between family ethics and political ethics. From the perspective of intellectual history, this final version also corresponded to what happened in the settlement among Han emperors.