辽金时期神异文化认同初探--以神话和神异物象为中心  

On the Identity of Supernatural Culture in Liao and Jin Dynasties--Centered on Myths and Supernatural Images

作　　者：王万志 杨晓瑜 WANG Wan-zhi;YANG Xiao-yu(Department of Chinese History,College of Literature,Jilin University,Changchun 130012,China)

机构地区：[1]吉林大学文学院中国史系,吉林长春130012

出　　处：《赤峰学院学报（哲学社会科学版）》2022年第11期6-12,共7页Journal of Chifeng University：Philosophy and Social Science Chinese Edition

基　　金：2018年度教育部一般项目“金代区域文化变迁与文化认同研究”(18YJC770034)。

摘　　要：运用神话和神异物象是古代中原皇帝塑造正统性的手段之一。辽、金统治者积极学习吸收中原式的帝王感生神话与神异物象,前者表现为以感应生子、圣人异貌和出生异象为主要元素的帝王诞载书写模式;后者表现为正史中对龙、凤、野蚕、嘉禾等动植物异象的记录与运用。这种对中原神话和神异物象的借鉴和运用,使各民族形成了共同的神话叙述模式,这种文化认同不仅促进了民族融合,还对后世中华民族共同体的形成产生了深远影响。The use of myths and supernatural images is one of the means for the ancient emperors of the Central Plains to shape orthodoxy. The rulers of Liao and Jin Dynasties actively learned and absorbed the Central Plains Style myths of emperors and supernatural images. The former showed the writing mode of emperor’s birthday with the main elements of induction of birth, Saint’s appearance and birth anomalies;The latter shows the recording and application of animal and plant anomalies such as dragon, Phoenix,wild silkworm and Jiahe in the official history. This kind of reference and application of myths and supernatural images in the Central Plains has formed a common mythological narrative model for all ethnic groups. This cultural identity not only promoted ethnic integration, but also had a far-reaching impact on the formation of the Chinese national community in future generations.

关 键 词：辽金 感生神话 神异物象 文化认同 

分 类 号：K23[历史地理—历史学]