千面英雄 第55节
28 在希腊化时代，赫耳墨斯和托特的融合成了赫耳墨斯魔法护神（即“伟大的三次赫耳墨斯”）的形象，它被认为是所有艺术的庇护者和老师，特别是炼金术。“密闭地”密封曲颈瓶（其中放置了神秘的金属）被认为是一个可以与神话领域相媲美的突出力量的特殊领域；在它之中的金属经历了奇怪的变形，这象征着超自然监护下的灵魂。赫耳墨斯是启蒙的古老奥秘的主人，代表神圣智慧的下降到世界，也代表了神圣的救世主的化身（see pp.299-303）。（See C.G.Jung, Psychology and Alchemy, part III,"Religious Ideas in Alchemy."[Orig.1936.]For the retort, see par.338.For Hermes Trismegistus, see par.173 and index, s.v.）
29 Wilhelm Stekel, Die Sprache des Traumes, pp.70-71.
30 Ibid.,p.71.
31 Koran,37:158.
32 Adapted from Burton, op.cit.,vol.III, pp.223-30.
33 与梦境中的蛇（第52页）进行比较。
34 Leonhard S.Schultze, Aus Namaland und Kalahari(Jena,1907),p.392.
35 Ibid.,pp.404,448.
36 David Clement Scott, A Cyclopaedic Dictionary of the Mang'anja Language Spoken in British Central Africa(Edinburgh,1892),p.97.
与下面这个21岁男孩的梦境进行比较：“一天晚上我梦到了一只脚。我以为它躺在地上，却没有料到被它绊倒了。它看起来和我的脚的形状相同。这只脚突然跳起来，开始追赶我。我好像是跳出了窗户，跑过院子来到街上，我尽可能地快跑。我想我跑到了伍利奇（Woolwich），它突然追上了我并摇晃我，我醒了。我梦到过这只脚好几次了。”这个男孩听说他的那个身为水手的父亲在海中出了事故，磕坏了他的脚踝。（C.W.Kimmins, Children's Dreams, An Unexplored Land, London:George Allen and Unwin, Ltd.,1937,p.107）.
弗洛伊德认为：“脚是古老的性象征，甚至出现在神话中。”（Three Essays on the Theory of Sexuality, p.155）.我们应该注意，俄狄浦斯这个名字的意思就是“肿胀的脚”。
37 Compare V.J.Mansikka, in Hastings'Encyclopaedia of Religion and Ethics, vol.IV, p.628;article"Demons and Spirits(Slavic)."几位权威学者所写的一组文章被收集在上述书中“恶魔与精灵”的标题之下（分别探讨了非洲人、大洋洲人种、亚述-巴比伦人种、佛教徒、凯尔特人、中国人、基督教徒、科普特人、希腊人、希伯来人、耆那教徒、日本人、犹太人、伊斯兰教徒、波斯人、罗马人、斯拉夫人、日耳曼人的恶魔与精灵），它们是这一主题很好的入门读物。
38 Ibid.,p.629.可以与罗蕾莱（Lorelei）进行比较。曼西卡（Mansikka）对斯拉夫人森林、田野和水泽精灵的探讨的基础是哈努斯·马沙尔（Hanus Machal）的综合性著作《斯拉夫神话绘图本》（Nákres slovanského bájeslovi）（布拉格，1891年）。在马沙尔的《斯拉夫神话》（Slavic Mythology）中可以看到这本书的英文节略本。（The Mythology of All Races, vol.III, Boston,1918）.
39 Wilhelm Stekel, Fortschritte und Technik der Traumdeutung(Vienna-Leipzig-Bern:Verlag für Medizin, Weidmann und Cie.,1935),p.37.
40 A.R.Radcliffe-Brown, The Andaman Islanders(2nd ed.,Cambridge University Press,1933),pp.175-77.
41 R.H.Codrington, The Melanesians, Their Anthropology and Folklore(Oxford University Press,1891),p.189.
42 Jataka,1:1.Abridged from translation by Eugene Watson Burlingame, Buddhist Parables(Yale University Press,1922),pp.32-34.Reprinted by permission of the publishers.
43 Coomaraswamy, Journal of American Folklore 57,1944,p.129.
44 Jataka,55:1,272-75.Adapted, with slight abridgment, from the translation of Eugene Watson Burlingame, op.cit.,pp.41-44.Reprinted by permission of Yale University Press, publishers.
45 Nicholas of Cusa, De visione Dei,9,11;cited by Ananda K.Coomaraswamy,"On the One and Only Transmigrant"(Supplement to the Journal of the American Oriental Society, April-June,1944）,p.25.
46 Ovid, Metamorphoses, Ⅶ, p.62;XV, p.338.
47 参阅本书p.58的内容。
48 Longfellow, The Song of Hiawatha, Ⅷ.朗费罗笔下的易洛魁人（Iroquois）酋长海华沙的冒险故事应该属于阿尔冈昆（Algonquin）文化中的英雄兔精（Manabozho）。海华沙是16世纪一个真实的历史人物。
49 Leo Frobenius, Das Zeitalter des Sonnengottes(Berlin,1904),p.85.
50 Henry Callaway, Nursery Tales and Traditions of the Zulus(London:Trübner,1868),p.331.
51 Ananda K.Coomaraswamy,"Akimcanna:Self-Naughting"（New Indian Antiquary, vol.III, Bombay,1940),p.6,note 14,citing and discussing Thomas Aquinas, Summa Theologica, I,p.63,3.
52 Sir James G.Frazer, The Golden Bough(one-volume edition),pp.347-49.Copyright1922 by the Macmillan Company and used with their permission.
53 Ibid.,p.280.
54 Duarte Barbosa, A Description of the Coasts of East Africa and Malabar in the Beginning of the Sixteenth Century(London:Hakluyt Society,1866),p.172;cited by Frazer, op.cit.,pp.274-75.Reprinted by permission of the Macmillan Company, publishers.
02 启蒙
1 Apuleius, The Golden Ass(Modern Library edition),pp.131-41.
2 Knud Leem, Beskrivelse over Finmarkens Lapper(Copenhagen,1767),pp.475-78.An English translation will be found in John Pinkerton, A General Collection of the Best and Most Interesting Voyages and Travels in All Parts of the World(London,1808),vol.I, pp.477-78.
3 E.J.Jessen, Afhandling om de Norske Finners og Lappers Hedenske Religion, p.31.This work is included in Leem's volume, op.cit.,as an appendix with independent pagi-nation.
4 Uno Harva, Die religi?sen Vorstellungen der altaischen V?lker("Folklore Fellows Communications,"No.125,Helsinki,1938),pp.558-59;following G.N.Potanin, Oˇcerki?everozapodnoy Mongolii(St.Petersburg,1881),vol.IV, pp.64-65.
5 Géza Róheim, The Origin and Function of Culture(Nervous and Mental Disease Monographs, No.69),pp.38-39.
6 Ibid.,p.38.
7 Ibid.,p.51.
8 Underhill, op.cit.,Part II, Chapter III.Compare p.42,note 3.
9 Wilhelm Stekel, Fortschritte und Technik der Traumdeutung, p.124.
10 Svedenborgs Dr?mmar,1774,"Jemte andra hans anteckningar efter original-handskrifter meddelade af G.E.Klemming"(Stockholm,1859),quoted in Ignaz Je?ower, Das Buch der Tr?ume(Berlin:Ernst Rowohlt Verlag,1928),p.97.
11 Je?ower, op.cit.,p.166.
12 Plutarch, Themistocles,26;Je?ower, op.cit.,p.18.
13 Stekel, Fortschritte und Technik der Traumdeutung, p.150.
14 Ibid.,p.153.
15 Ibid.,p.45.
29 Wilhelm Stekel, Die Sprache des Traumes, pp.70-71.
30 Ibid.,p.71.
31 Koran,37:158.
32 Adapted from Burton, op.cit.,vol.III, pp.223-30.
33 与梦境中的蛇（第52页）进行比较。
34 Leonhard S.Schultze, Aus Namaland und Kalahari(Jena,1907),p.392.
35 Ibid.,pp.404,448.
36 David Clement Scott, A Cyclopaedic Dictionary of the Mang'anja Language Spoken in British Central Africa(Edinburgh,1892),p.97.
与下面这个21岁男孩的梦境进行比较：“一天晚上我梦到了一只脚。我以为它躺在地上，却没有料到被它绊倒了。它看起来和我的脚的形状相同。这只脚突然跳起来，开始追赶我。我好像是跳出了窗户，跑过院子来到街上，我尽可能地快跑。我想我跑到了伍利奇（Woolwich），它突然追上了我并摇晃我，我醒了。我梦到过这只脚好几次了。”这个男孩听说他的那个身为水手的父亲在海中出了事故，磕坏了他的脚踝。（C.W.Kimmins, Children's Dreams, An Unexplored Land, London:George Allen and Unwin, Ltd.,1937,p.107）.
弗洛伊德认为：“脚是古老的性象征，甚至出现在神话中。”（Three Essays on the Theory of Sexuality, p.155）.我们应该注意，俄狄浦斯这个名字的意思就是“肿胀的脚”。
37 Compare V.J.Mansikka, in Hastings'Encyclopaedia of Religion and Ethics, vol.IV, p.628;article"Demons and Spirits(Slavic)."几位权威学者所写的一组文章被收集在上述书中“恶魔与精灵”的标题之下（分别探讨了非洲人、大洋洲人种、亚述-巴比伦人种、佛教徒、凯尔特人、中国人、基督教徒、科普特人、希腊人、希伯来人、耆那教徒、日本人、犹太人、伊斯兰教徒、波斯人、罗马人、斯拉夫人、日耳曼人的恶魔与精灵），它们是这一主题很好的入门读物。
38 Ibid.,p.629.可以与罗蕾莱（Lorelei）进行比较。曼西卡（Mansikka）对斯拉夫人森林、田野和水泽精灵的探讨的基础是哈努斯·马沙尔（Hanus Machal）的综合性著作《斯拉夫神话绘图本》（Nákres slovanského bájeslovi）（布拉格，1891年）。在马沙尔的《斯拉夫神话》（Slavic Mythology）中可以看到这本书的英文节略本。（The Mythology of All Races, vol.III, Boston,1918）.
39 Wilhelm Stekel, Fortschritte und Technik der Traumdeutung(Vienna-Leipzig-Bern:Verlag für Medizin, Weidmann und Cie.,1935),p.37.
40 A.R.Radcliffe-Brown, The Andaman Islanders(2nd ed.,Cambridge University Press,1933),pp.175-77.
41 R.H.Codrington, The Melanesians, Their Anthropology and Folklore(Oxford University Press,1891),p.189.
42 Jataka,1:1.Abridged from translation by Eugene Watson Burlingame, Buddhist Parables(Yale University Press,1922),pp.32-34.Reprinted by permission of the publishers.
43 Coomaraswamy, Journal of American Folklore 57,1944,p.129.
44 Jataka,55:1,272-75.Adapted, with slight abridgment, from the translation of Eugene Watson Burlingame, op.cit.,pp.41-44.Reprinted by permission of Yale University Press, publishers.
45 Nicholas of Cusa, De visione Dei,9,11;cited by Ananda K.Coomaraswamy,"On the One and Only Transmigrant"(Supplement to the Journal of the American Oriental Society, April-June,1944）,p.25.
46 Ovid, Metamorphoses, Ⅶ, p.62;XV, p.338.
47 参阅本书p.58的内容。
48 Longfellow, The Song of Hiawatha, Ⅷ.朗费罗笔下的易洛魁人（Iroquois）酋长海华沙的冒险故事应该属于阿尔冈昆（Algonquin）文化中的英雄兔精（Manabozho）。海华沙是16世纪一个真实的历史人物。
49 Leo Frobenius, Das Zeitalter des Sonnengottes(Berlin,1904),p.85.
50 Henry Callaway, Nursery Tales and Traditions of the Zulus(London:Trübner,1868),p.331.
51 Ananda K.Coomaraswamy,"Akimcanna:Self-Naughting"（New Indian Antiquary, vol.III, Bombay,1940),p.6,note 14,citing and discussing Thomas Aquinas, Summa Theologica, I,p.63,3.
52 Sir James G.Frazer, The Golden Bough(one-volume edition),pp.347-49.Copyright1922 by the Macmillan Company and used with their permission.
53 Ibid.,p.280.
54 Duarte Barbosa, A Description of the Coasts of East Africa and Malabar in the Beginning of the Sixteenth Century(London:Hakluyt Society,1866),p.172;cited by Frazer, op.cit.,pp.274-75.Reprinted by permission of the Macmillan Company, publishers.
02 启蒙
1 Apuleius, The Golden Ass(Modern Library edition),pp.131-41.
2 Knud Leem, Beskrivelse over Finmarkens Lapper(Copenhagen,1767),pp.475-78.An English translation will be found in John Pinkerton, A General Collection of the Best and Most Interesting Voyages and Travels in All Parts of the World(London,1808),vol.I, pp.477-78.
3 E.J.Jessen, Afhandling om de Norske Finners og Lappers Hedenske Religion, p.31.This work is included in Leem's volume, op.cit.,as an appendix with independent pagi-nation.
4 Uno Harva, Die religi?sen Vorstellungen der altaischen V?lker("Folklore Fellows Communications,"No.125,Helsinki,1938),pp.558-59;following G.N.Potanin, Oˇcerki?everozapodnoy Mongolii(St.Petersburg,1881),vol.IV, pp.64-65.
5 Géza Róheim, The Origin and Function of Culture(Nervous and Mental Disease Monographs, No.69),pp.38-39.
6 Ibid.,p.38.
7 Ibid.,p.51.
8 Underhill, op.cit.,Part II, Chapter III.Compare p.42,note 3.
9 Wilhelm Stekel, Fortschritte und Technik der Traumdeutung, p.124.
10 Svedenborgs Dr?mmar,1774,"Jemte andra hans anteckningar efter original-handskrifter meddelade af G.E.Klemming"(Stockholm,1859),quoted in Ignaz Je?ower, Das Buch der Tr?ume(Berlin:Ernst Rowohlt Verlag,1928),p.97.
11 Je?ower, op.cit.,p.166.
12 Plutarch, Themistocles,26;Je?ower, op.cit.,p.18.
13 Stekel, Fortschritte und Technik der Traumdeutung, p.150.
14 Ibid.,p.153.
15 Ibid.,p.45.
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