千面英雄 第54节
42 Translated by Dom Ansgar Nelson, O.S.B.,in The Soul Afire(New York:Pantheon Books,1944),p.303.
43 Quoted by Epiphanius, Adversus haereses, xxvi,3.
44 参阅本书p.25的内容。
45 这是受到佛陀保护的蛇，出现在佛陀得道后第五个星期。
46 Alice C.Fletcher, The Hako:A Pawnee Ceremony(Twenty-second Annual Report, Bureau of American Ethnology, part 2;Washington, DC,1904),pp.243-44.
波尼族大祭司这样对弗莱彻小姐（Miss Fletcher）解释仪式中被崇拜的神祇：“在创世时应该会有一些法力较小的神。由于伟大的太阳神（Tirawa-atius）不能靠近人类，人类看不到、感觉不到他，因此允许法力较小的神出现，他们介于人和太阳神之间”（ibid.,p.27）.
47 See Ananda K.Coomaraswamy,"Symbolism of the Dome,"The Indian Historical Quarterly, vol.XIV, No.1(March 1938).
48 John,6:55.
49 Ibid.,10:9.
50 Ibid.,6:56.
51 Koran,5:108.
52 Heraclitus, fragment 102.
53 Heraclitus, fragment 46.
54 William Blake, The Marriage of Heaven and Hell,"Proverbs of Hell."
55 Leo Frobenius, Und Afrika sprach(Berlin:Vita, Deutsches Verlagshaus,1912),pp.243-45.可以与《散文埃达》（Prose Edda）"Skaldskaparmal"第一篇中对奥丁神（沃坦）惊人相似的描述进行对比。（"Scandinavian Classics,"vol.V, New York,1929,p.96）。可以和耶和华的命令进行对比（Exodus,32:27）：“你们每个人把刀挂在身边，在营地里出出进进，从这扇门到那扇门，每个人杀他的兄弟，杀他的同伴，杀他的邻居。”
第一部分 英雄的历险
01 启程
1 Grimm's Fairy Tales, No.1,"The Frog King."
2 The Psychopathology of Everyday Life(Standard Edition, VI;orig.1901).
3 Evelyn Underhill, Mysticism, A Study in the Nature and Development of Man's Spiritual Consciousness(New York:E.P.Dutton and Co.,1911),Part II,"The Mystic Way,"Chapter II,"The Awakening of the Self."
4 Sigmund Freud, Introductory Lectures on Psycho-Analysis(translated by James Strachey, Standard Edition, XVI;London:Hogarth Press,1963),pp.396-97(orig.1916-17).
5 Malory, Le Morte d'Arthur, I,p.xix.追逐公鹿和看到“搜索声野兽”标志着与寻找圣杯有关的神秘事件的开始。
6 George A.Dorsey and Alfred L.Kroeber, Traditions of the Arapaho(Chicago:Field Columbia Museum, Publication 81,Anthropological Series, vol.V;1903),p.300.Reprinted in Stith Thompson's Tales of the North American Indians(Cambridge, MA,1929),p.128.
7 C.G.Jung, Psychology and Alchemy(Collected Works, vol.12;New York and London,1953),pars.71,73.(Orig.1935.)
8 Wilhelm Stekel, Die Sprache des Traumes(Wiesbaden:Verlag von J.F.Bergmann,1911),p.352.斯泰克尔博士指出血红色光的闪烁与肺结核病人咳血的想法有关。
9 Reprinted by permission of the publishers from Henry Clarke Warren, Buddhismin Translations(Harvard Oriental Series 3)(Cambridge, MA:Harvard University Press,1896),pp.56-57.
10 Proverbs,1:24-27,32.
11 "Spiritual books occasionally quote[this]Latin saying which has terrified more thanone soul"(Ernest Dimnet, The Art of Thinking, New York:Simon and Schuster, Inc.,1929,pp.203-4).
12 Francis Thompson, The Hound of Heaven(Portland, ME:Thomas B.Mosher,1908),opening lines.
13 Ibid.,conclusion.
14 Ovid, Metamorphoses, I,pp.504-53(translation by Frank Justus Miller, the Loeb Classical Library).
15 参阅本书pp.2-3的内容。
16 Jung, Psychology and Alchemy, pars.58,62.
17 Grimm's Fairy Tales, No.50.
18 The Thousand Nights and One Night, Richard F.Burton translation(Bombay,1885),vol.I, pp.164-67.
19 Genesis,19:26.
20 Werner Zirus, Ahasverus, der ewige Jude(Stoff-und Motivgeschichte der deutschen Literatur 6,Berlin and Leipzig,1930),p.1.
21 参阅本书p.46的内容。
22 See Otto Rank, Art and Artist, translated by Charles Francis Atkinson(New York:Alfred A.Knopf, Inc.,1943),pp.40-41：“如果将神经症患者与创造性艺术家进行比较，显然前者冲动的生活受到了过度核查……两者都与普通人存在根本的差异，普通人接纳自己原本的样子，而这两者倾向于发挥他们的意志力来重新塑造自己。然而他们两者之间也存在着差异：在这种自愿的自我重塑过程中，神经症患者没有超越具有破坏性的初步工作，因此无法将整个创造过程与他自己分离，把它转化为意识形态的抽象形式。创造性艺术家则会重新创造自己，由此产生了意识形态上构建而成的自我。对艺术家而言，自我能够把创造性意志力从自己转移到这个人的意识形态表征上，因此使自我具有了客观性。必须承认这个过程在某种程度上是局限于个体自己的，不仅在于它建设性的方面，也在于它破坏性的方面。这解释了为什么几乎所有的创造性工作都会经历“神经症”性质的病态危机。
23 Abridged from Burton, op.cit.,vol.III, pp.213-28.
24 Bruno Gutmann, Volksbuch der Wadschagga(Leipzig,1914),p.144.
25 Washington Matthews, Navaho Legends(Memoirs of the American Folklore Society, vol.V, New York,1897),p.109.
有关英雄历险的纳瓦霍象征，参见Jeff King, Maud Oakes, and Joseph Campbell, Where the Two Came to Their Father:A Navaho War Ceremonial, Bollingen Series I,2nd ed.,(Princeton, NJ:Princeton University Press,1969),pp.33-49;Joseph Campbell, The Inner Reaches of Outer Space:Myth as Metaphor and as Religion(Novato, CA:New World Library,2002),pp.63-70;and Joseph Campbell,"The Spirit Land,"Mythos:The Shaping of Our Modern Tradition(Silver Spring, MD:Acorn Media,2007)—Ed.]
26 Dante,"Paradiso,"XXXIII,12-21(translation by Charles Eliot Norton, op.cit.,vol.III, p.252;quoted by permission of Houghton Mifflin Company, publishers).
27 See Oswald Spengler, The Decline of the West, translated by Charles Francis Atkinson(New York:Alfred A.Knopf, Inc.,1926-28),vol.I, p.144."Supposing,"adds Spengler,"that Napoleon himself, as'empirical person,'had fallen at Marengo—then that which he signified would have been actualized in some other form."在英雄做出划时代行为期间，在某种意义和某种程度上，他失去了个性，化身成为文化过程的推动力；"between himself as a fact and the other facts there is a harmony of metaphysical rhythm"(ibid.,p.142).This corresponds to Thomas Carlyle's idea of the Hero King, as"Ableman"(On Heroes, Hero Worship and the Heroic in History, Lecture VI).
43 Quoted by Epiphanius, Adversus haereses, xxvi,3.
44 参阅本书p.25的内容。
45 这是受到佛陀保护的蛇，出现在佛陀得道后第五个星期。
46 Alice C.Fletcher, The Hako:A Pawnee Ceremony(Twenty-second Annual Report, Bureau of American Ethnology, part 2;Washington, DC,1904),pp.243-44.
波尼族大祭司这样对弗莱彻小姐（Miss Fletcher）解释仪式中被崇拜的神祇：“在创世时应该会有一些法力较小的神。由于伟大的太阳神（Tirawa-atius）不能靠近人类，人类看不到、感觉不到他，因此允许法力较小的神出现，他们介于人和太阳神之间”（ibid.,p.27）.
47 See Ananda K.Coomaraswamy,"Symbolism of the Dome,"The Indian Historical Quarterly, vol.XIV, No.1(March 1938).
48 John,6:55.
49 Ibid.,10:9.
50 Ibid.,6:56.
51 Koran,5:108.
52 Heraclitus, fragment 102.
53 Heraclitus, fragment 46.
54 William Blake, The Marriage of Heaven and Hell,"Proverbs of Hell."
55 Leo Frobenius, Und Afrika sprach(Berlin:Vita, Deutsches Verlagshaus,1912),pp.243-45.可以与《散文埃达》（Prose Edda）"Skaldskaparmal"第一篇中对奥丁神（沃坦）惊人相似的描述进行对比。（"Scandinavian Classics,"vol.V, New York,1929,p.96）。可以和耶和华的命令进行对比（Exodus,32:27）：“你们每个人把刀挂在身边，在营地里出出进进，从这扇门到那扇门，每个人杀他的兄弟，杀他的同伴，杀他的邻居。”
第一部分 英雄的历险
01 启程
1 Grimm's Fairy Tales, No.1,"The Frog King."
2 The Psychopathology of Everyday Life(Standard Edition, VI;orig.1901).
3 Evelyn Underhill, Mysticism, A Study in the Nature and Development of Man's Spiritual Consciousness(New York:E.P.Dutton and Co.,1911),Part II,"The Mystic Way,"Chapter II,"The Awakening of the Self."
4 Sigmund Freud, Introductory Lectures on Psycho-Analysis(translated by James Strachey, Standard Edition, XVI;London:Hogarth Press,1963),pp.396-97(orig.1916-17).
5 Malory, Le Morte d'Arthur, I,p.xix.追逐公鹿和看到“搜索声野兽”标志着与寻找圣杯有关的神秘事件的开始。
6 George A.Dorsey and Alfred L.Kroeber, Traditions of the Arapaho(Chicago:Field Columbia Museum, Publication 81,Anthropological Series, vol.V;1903),p.300.Reprinted in Stith Thompson's Tales of the North American Indians(Cambridge, MA,1929),p.128.
7 C.G.Jung, Psychology and Alchemy(Collected Works, vol.12;New York and London,1953),pars.71,73.(Orig.1935.)
8 Wilhelm Stekel, Die Sprache des Traumes(Wiesbaden:Verlag von J.F.Bergmann,1911),p.352.斯泰克尔博士指出血红色光的闪烁与肺结核病人咳血的想法有关。
9 Reprinted by permission of the publishers from Henry Clarke Warren, Buddhismin Translations(Harvard Oriental Series 3)(Cambridge, MA:Harvard University Press,1896),pp.56-57.
10 Proverbs,1:24-27,32.
11 "Spiritual books occasionally quote[this]Latin saying which has terrified more thanone soul"(Ernest Dimnet, The Art of Thinking, New York:Simon and Schuster, Inc.,1929,pp.203-4).
12 Francis Thompson, The Hound of Heaven(Portland, ME:Thomas B.Mosher,1908),opening lines.
13 Ibid.,conclusion.
14 Ovid, Metamorphoses, I,pp.504-53(translation by Frank Justus Miller, the Loeb Classical Library).
15 参阅本书pp.2-3的内容。
16 Jung, Psychology and Alchemy, pars.58,62.
17 Grimm's Fairy Tales, No.50.
18 The Thousand Nights and One Night, Richard F.Burton translation(Bombay,1885),vol.I, pp.164-67.
19 Genesis,19:26.
20 Werner Zirus, Ahasverus, der ewige Jude(Stoff-und Motivgeschichte der deutschen Literatur 6,Berlin and Leipzig,1930),p.1.
21 参阅本书p.46的内容。
22 See Otto Rank, Art and Artist, translated by Charles Francis Atkinson(New York:Alfred A.Knopf, Inc.,1943),pp.40-41：“如果将神经症患者与创造性艺术家进行比较，显然前者冲动的生活受到了过度核查……两者都与普通人存在根本的差异，普通人接纳自己原本的样子，而这两者倾向于发挥他们的意志力来重新塑造自己。然而他们两者之间也存在着差异：在这种自愿的自我重塑过程中，神经症患者没有超越具有破坏性的初步工作，因此无法将整个创造过程与他自己分离，把它转化为意识形态的抽象形式。创造性艺术家则会重新创造自己，由此产生了意识形态上构建而成的自我。对艺术家而言，自我能够把创造性意志力从自己转移到这个人的意识形态表征上，因此使自我具有了客观性。必须承认这个过程在某种程度上是局限于个体自己的，不仅在于它建设性的方面，也在于它破坏性的方面。这解释了为什么几乎所有的创造性工作都会经历“神经症”性质的病态危机。
23 Abridged from Burton, op.cit.,vol.III, pp.213-28.
24 Bruno Gutmann, Volksbuch der Wadschagga(Leipzig,1914),p.144.
25 Washington Matthews, Navaho Legends(Memoirs of the American Folklore Society, vol.V, New York,1897),p.109.
有关英雄历险的纳瓦霍象征，参见Jeff King, Maud Oakes, and Joseph Campbell, Where the Two Came to Their Father:A Navaho War Ceremonial, Bollingen Series I,2nd ed.,(Princeton, NJ:Princeton University Press,1969),pp.33-49;Joseph Campbell, The Inner Reaches of Outer Space:Myth as Metaphor and as Religion(Novato, CA:New World Library,2002),pp.63-70;and Joseph Campbell,"The Spirit Land,"Mythos:The Shaping of Our Modern Tradition(Silver Spring, MD:Acorn Media,2007)—Ed.]
26 Dante,"Paradiso,"XXXIII,12-21(translation by Charles Eliot Norton, op.cit.,vol.III, p.252;quoted by permission of Houghton Mifflin Company, publishers).
27 See Oswald Spengler, The Decline of the West, translated by Charles Francis Atkinson(New York:Alfred A.Knopf, Inc.,1926-28),vol.I, p.144."Supposing,"adds Spengler,"that Napoleon himself, as'empirical person,'had fallen at Marengo—then that which he signified would have been actualized in some other form."在英雄做出划时代行为期间，在某种意义和某种程度上，他失去了个性，化身成为文化过程的推动力；"between himself as a fact and the other facts there is a harmony of metaphysical rhythm"(ibid.,p.142).This corresponds to Thomas Carlyle's idea of the Hero King, as"Ableman"(On Heroes, Hero Worship and the Heroic in History, Lecture VI).
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