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本文以巴林格斯尔传说为例,从叙事结构深层,探讨了一个史诗的传说化和传说的史诗化现象。巴林格斯尔传说所描述的山水风物都是独立的,可传说的情节却彼此连贯。经分析,正是蒙古族早期失而复得式史诗和迎敌作战式史诗母题序列被转输到传说情节序列之中,组成连贯的情节链,使传说有了史诗的结构。这是史诗的传说化现象,也是传说的史诗化现象。在史诗与传说的互文过程中,史诗是传说的前文本,传说是史诗的后文本。传说之于史诗,是直接套用其结构的互文关系;史诗之于传说,是借助传说的形式获得第二次生命。巴林格斯尔传说中套用单篇型史诗结构的原因,一方面出于风物传说的句式限制,另一方面可能因为它们被编创于1716年北京木刻本《格斯尔传》出版之前。
Taking the Bahrain Geisel example as an example, this essay explores the epicization of an epic and the epic of legends from the depth of the narrative structure. The landscapes and landscapes described by Barings Gershrell are independent and the legendary plots are coherent. The analysis shows that it is the sequence of Mongolia’s early lost complex and epic motifs that is transplanted into the sequence of the legendary episodes to form a coherent plot chain that makes the legend have an epic structure. This is the epic legend phenomenon, but also the legendary epic phenomenon. In the process of intertextuality between epics and legends, epics are the pre-texts of legends and legends are the epilogue texts. Legend of the epic is directly applied to the structure of intertextual relationship; epic in the legend, is the use of the legendary form of second life. The reason for applying the epic structure of the single-type in Bahrain’s Geschirche stems from the stylistic constraints of the myths on the one hand, and on the other hand may be because they were created before the publication of the Gerst biography in Beijing in 1716.