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九尾狐新解 被引量:9
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作者 蔡堂根 《浙江大学学报(人文社会科学版)》 CSSCI 北大核心 2004年第1期86-92,共7页
According to inscriptions on bones or tortoise shells and those on ancient bronze objects, “qiu"is the pictograph for a beast’s tail. Probably it referred specifically to the tail of a fox. That is why qiu in e... According to inscriptions on bones or tortoise shells and those on ancient bronze objects, “qiu"is the pictograph for a beast’s tail. Probably it referred specifically to the tail of a fox. That is why qiu in early times implied "being long and big", round and awry, or hairy, which can be proved by paronyms relevant to qiu. As qiu sounded similar to jiu, qiuwei later evolved into jiuwei with a slight change in pronunciation. Consequently the jiuwei fox literally meant the qiuwei fox, which refers to the big-tailed fox. In the ancient legend about Yu the Great marrying Lady Tushan, the jiuwei fox symbolized Yu instead of Lady Tushan. What’s more, the jiuwei of the white fox did not refer to nine tails as it literally means in Chinese but to a big tail, which metaphorically stands for big genitals that imply the desire for sexual intercourse and exceptional sexual ability. It was out of this very reason that the jiuwei became a proof of a marriage, and that the jiuwei fox would make the tribe large and prosperous. At the beginning, the jiuwei fox was treated merely as a kind of wizard beast. With the apotheosis of Dayu, however, the jiuwei fox became a kind of auspicious animal symbolizing peace and prosperity during the Han dynasty. Later, owing to deviation from the understanding of the said ancient legend, the object that the jiuwei fox symbolized a shift from Yu to Lady Tushan, namely, from a man to a woman. Due to the oppression and prejudice placed against woman in traditional Chinese morals, plus the widespread concept about a fox as an evil spirit, the jiuwei fox became a kind of lewd and (vicious) beast instead of an auspicious one. 展开更多
关键词 九尾 九尾狐 大禹 涂山女
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九尾白狐与禹娶涂山女神话 被引量:1
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作者 王守亮 《阅江学刊》 2013年第5期141-144,共4页
赵晔《吴越春秋》记载了著名的禹娶涂山女神话。但《书钞》、《类聚》、《御览》等类书引此神话时,部分条目注出《吕氏春秋》,故古今有学者据此认为这是该书佚文,这是错误的。禹娶涂山女神话神秘怪诞之处在于九尾白狐意象。战国时期,九... 赵晔《吴越春秋》记载了著名的禹娶涂山女神话。但《书钞》、《类聚》、《御览》等类书引此神话时,部分条目注出《吕氏春秋》,故古今有学者据此认为这是该书佚文,这是错误的。禹娶涂山女神话神秘怪诞之处在于九尾白狐意象。战国时期,九尾白狐被认为是以金德王天下的商汤兴起之瑞,与以木德王天下的禹无关。汉儒根据五行相生说改造古史系统,以禹为金德,九尾白狐遂成禹兴之瑞。汉人将九尾白狐意象纳入禹与涂山女的婚姻故事,一段近实的历史传说蜕变为一则浪漫的神话。禹娶涂山女神话是历史神话化的一个实例。 展开更多
关键词 九尾白狐 禹娶涂山女 《吕氏春秋》 《吴越春秋》
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禹娶“涂山氏”考论 被引量:1
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作者 刘洁 《许昌学院学报》 CAS 2010年第6期81-84,共4页
禹与涂山女的传说,是我国历史在进入文明社会以前由母系氏族社会向父系氏族社会过渡的真实写照。禹与涂山女的婚配,并非只是男女间的个体结合,他们代表了两个互为婚姻的氏族共同体,这也是中原地区的华夏文化与南方各部的民族文化在发展... 禹与涂山女的传说,是我国历史在进入文明社会以前由母系氏族社会向父系氏族社会过渡的真实写照。禹与涂山女的婚配,并非只是男女间的个体结合,他们代表了两个互为婚姻的氏族共同体,这也是中原地区的华夏文化与南方各部的民族文化在发展中不断交流融合的结果。 展开更多
关键词 涂山女 婚姻习俗 社会制度 两性社会地位变化
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禹娶之涂山与禹合诸侯之涂山非是一地 被引量:2
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作者 陈立柱 《合肥学院学报(社会科学版)》 2005年第3期83-89,共7页
禹合诸侯于涂山,为其父鲧死而升化的墠渚之旁山,本夏人圣地,在故陆浑县南,略可当《山海经·中山经》之堵山,《水经·伊水注》之孤山,在二里头夏文化区的中心地带;禹娶之涂山氏,本为蜀山氏,在汝颍上游至南阳一带,以独(蜀)山为宗... 禹合诸侯于涂山,为其父鲧死而升化的墠渚之旁山,本夏人圣地,在故陆浑县南,略可当《山海经·中山经》之堵山,《水经·伊水注》之孤山,在二里头夏文化区的中心地带;禹娶之涂山氏,本为蜀山氏,在汝颍上游至南阳一带,以独(蜀)山为宗山,考古文化上属二里头文化的南部地区,两族世为婚姻,故禹与涂山氏能“通之于台桑”,幽会于桑间陌上;涂与蜀、堵、浊、独等古音相近,又都和禹牵联在一起,口口相传混而不辨。有关涂山的研究,大多是猜测或以理度之,缺少综合性的历史分析,这是这一问题的研究不能令人满意的原因所在。 展开更多
关键词 涂山 蜀山 堵山
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