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作 者:鞠熙[1] JU Xi
出 处:《北京社会科学》2023年第3期66-76,共11页Social Sciences of Beijing
摘 要:“京师多狐”的记载历来多见,狐仙故事盛行不衰,但以往研究主要从文学和宗教的角度入手,忽略了北京城市景观与中国传统宇宙论的同构性。从田野调查、笔记小说和报纸新闻来看,19世纪以后的北京内城各处城楼,常被认为是狐仙居处而香火鼎盛,这一方面因为城墙是野生动物的乐园,另一方面也因为时人相信动物与人类共享同样的宇宙秩序。经由狐仙故事,角楼成为撑天的山岳,城楼标记出空间等级与界限。动物与人类共享的北京城,是中国神话中“天倾西北”式宇宙观的缩影。“山不在高,有仙则灵;水不在深,有龙则灵”,因为有动物信仰及其故事的存在,19世纪至20世纪初的北京城不是仅有人类建筑与文化的城市,更是万物共生共享、山水皆有其灵的神话世界。It was commonly recorded that there were many foxes in the capital Beijing,and the beliefs of fox fairies had also flourished.However,previous studies have mainly understood the fox fairies and their spirit mediums in terms of literature and secret religion,ignoring the isomorphism of Beijing's urban landscape with traditional Chinese cosmology.From the field investigation,notebook novels and newspaper news,after 19th century,the towers on Beijing's city wall were often considered as the dwelling places of fox fairies and then became worship sites of them.This belief arose partly because the city wall was a paradise inhabited by wild animals,and partly because the citizens of Beijing at that time believed that the order of animal world was determined by human society.Through fox fairy tales,the corner towers of the city wall became the pillars of heaven,towers marked the hierarchical order of urban space,and the city of Beijing shared by animals and humans epitomized the cosmology of the“north-west tilt of the sky”in Chinese mythology.As an old saying goes,“The mountain does not need to be too high,if there is immortal spirit;the water does not need to be too deep,if there is a dragon spirit”,the presence of animal beliefs and their fairies meant that the Beijing city in the 19-20th century was not a city of human beings full of architecture and culture,but a mythical world in which all animals lived together and shared with each other,and mountains and rivers both had their own spirits.
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