千面英雄 第56节
16 Ibid.,p.208.
17 Ibid.,p.216.
18 Ibid.,p.224.
19 Ibid.,p.159.
20 Ibid.,p.21.
21 Stekel, Die Sprache des Traumes, p.200.See also Heinrich Zimmer, The King and the Corpse, ed.J.Campbell(New York:Bollingen Series,1948),pp.171-72;also D.L.Coomaraswamy,"The Perilous Bridge of Welfare,"Harvard Journal of Asiatic Studies 8.
22 Stekel, Die Sprache des Traumes, p.287.
23 Ibid.,p.286.
24 Koran,2:214.
25 S.N.Kramer, Sumerian Mythology(American Philosophical Society Memoirs, vol.XXI;Philadelphia,1944),pp.86-93.苏美尔神话对西方而言有着独特的重要性，因为它是巴比伦、亚述、腓尼基和圣经传说的来源（由圣经传说产生了伊斯兰教和基督教），而且对异教的凯尔特人、希腊人、罗马人、斯拉夫人和德国人也具有重要的影响。
26 Jeremiah Curtin, Myths and Folk Lore of Ireland(Boston:Little, Brown and Company,1890),pp.101-6.
27 参阅本书pp.52-53的内容。
28 Ovid, Metamorphoses, III,138-252.
29 Cf.J.C.Flügel, The Psycho Analytic Study of the Family("The International Psycho-Analytical Library,"No.3,4th edition;London:The Hogarth Press,1931),chapters 12 and 13.
福卢格尔（Flügel）教授说：“一方面思想、精神或灵魂的概念与父亲或男性概念之间存在着普遍的联系；另一方面，身体或物质的概念（materia—属于母亲）与母亲或女性主义的概念之间存在着普遍的联系。由于这种联系，与母亲有关的情感和情绪压抑（在犹太教-基督教的一神论中）引发了一种倾向，那就是对人类身体、地球和整个物质宇宙采取的不信任、蔑视、厌恶或敌对的态度。同时还有存在着一种抬高并过度强调精神要素的倾向，无论精神要素是人类的还是万物的。哲学中很多明显的唯心主义倾向之所以对很多人具有吸引力，可能是因为这种厌恶母亲的反应的升华，而更教条式的、更狭隘的唯物主义形式可能代表了回归到最初与母亲相关的被压抑的情感。”（ibid.,p.145,note 2）.
30 The Gospel of Sri Ramakrishna, translated into English with an introduction by Swami Nikhilananda(New York,1942),p.9.
31 Ibid.,pp.21-22.
32 Standish H.O'Grady, Silva Gadelica(London:Williams and Norgate,1892),vol.II, pp.370-72.Variant versions will be found in Chaucer's Canterbury Tales,"The Tale of the Wyf of Bathe";in Gower's Tale of Florent;in the mid-fifteenth-century poem, The Weddynge of Sir Gawen and Dame Ragnell;and in the seventeenth-century ballad, The Marriage of Sir Gawaine.See W.F.Bryan and Germaine Dempster, Sources and Analogues of Chaucer's Canterbury Tales(Chicago,1941).
33 Guido Guinicelli di Magnano(1230-75?),"Of the Gentle Heart,"translation by Dante Gabriel Rossetti, Dante and His Circle(London:Ellis and White, edition of 1874),p.291.
34 Antiphons for the Feast of the Assumption of the Blessed Virgin Mary(August 15),at Vespers:from the Roman Missal.
35 Hamlet, Act I, scene ii, ll.129-37.
36 Sophocles, Oedipus Coloneus,1615-17.
37 Shankaracharya, Vivekachudamani, pp.396 and 414,translated by Swami Madhavananda(Mayavati,1932).
38 Jacobus de Voragine, The Golden Legend, LXXVI,"Saint Petronilla, Virgin."(Compare the tale of Daphne, pp.50-51.)后来的教会不愿认为圣彼得生过一个孩子，因此把佩德罗尼拉说成是他的受监护者。（Chicago,1941）.
39 Ibid.,CXVII.
40 Gustave Flaubert, La tentation de Saint Antoine(La reine de Saba).
41 Cotton Mather, Wonders of the Invisible World(Boston,1693),p.63.
42 Jonathan Edwards, Sinners in the Hands of an Angry God(Boston,1742).
43 Coomaraswamy, The Dance of Siva(New York,1917),pp.56-66.
44 Zimmer, Myths and Symbols in Indian Art and Civilization, pp.151-75.
45 圣线是印度三个高种姓（即所谓的再生）的成员穿戴的一条棉线。圣线经过头部和右手臂，搭在左肩上，再经过身体达到右臀部（胸部和背部）。这象征着再生者的重生。圣线本身代表的阈限或太阳门，所以再生者同时居住在时间和永恒中。
46 For a discussion of this syllable, see p.228.
47 Matthews, op.cit.,pp.110-13.
48 Ovid, Metamorphoses, II(adapted from Miller:Loeb Library).
49 Kimmins, op.cit.,p.22.
50 Wood, op.cit.,pp.218-19.
51 W.Lloyd Warner, A Black Civilization(New York and London:Harper and Brothers,1937),pp.260-85.
52 Géza Róheim, The Eternal Ones of the Dream, pp.72-73.
53 Koran,4:116,4:117.
54 Sir Baldwin Spencer and F.J.Gillen, The Arunta(London:Macmillan and Co.,1927),vol.I, pp.201-3.
55 Róheim, The Eternal Ones of the Dream, pp.49 ff.
56 Ibid.,p.75.
57 Ibid.,p.227,citing R.and C.Berndt,"A Preliminary Report of Field Work in the Ooldea Region, Western South Australia,"Oceania XII(1942),p.323.
58 Róheim, The Eternal Ones of the Dream, pp.227-28,citing D.Bates, The Passing of the Aborigines(1939),pp.41-43.
59 Róheim, The Eternal Ones of the Dream, p.231.
17 Ibid.,p.216.
18 Ibid.,p.224.
19 Ibid.,p.159.
20 Ibid.,p.21.
21 Stekel, Die Sprache des Traumes, p.200.See also Heinrich Zimmer, The King and the Corpse, ed.J.Campbell(New York:Bollingen Series,1948),pp.171-72;also D.L.Coomaraswamy,"The Perilous Bridge of Welfare,"Harvard Journal of Asiatic Studies 8.
22 Stekel, Die Sprache des Traumes, p.287.
23 Ibid.,p.286.
24 Koran,2:214.
25 S.N.Kramer, Sumerian Mythology(American Philosophical Society Memoirs, vol.XXI;Philadelphia,1944),pp.86-93.苏美尔神话对西方而言有着独特的重要性，因为它是巴比伦、亚述、腓尼基和圣经传说的来源（由圣经传说产生了伊斯兰教和基督教），而且对异教的凯尔特人、希腊人、罗马人、斯拉夫人和德国人也具有重要的影响。
26 Jeremiah Curtin, Myths and Folk Lore of Ireland(Boston:Little, Brown and Company,1890),pp.101-6.
27 参阅本书pp.52-53的内容。
28 Ovid, Metamorphoses, III,138-252.
29 Cf.J.C.Flügel, The Psycho Analytic Study of the Family("The International Psycho-Analytical Library,"No.3,4th edition;London:The Hogarth Press,1931),chapters 12 and 13.
福卢格尔（Flügel）教授说：“一方面思想、精神或灵魂的概念与父亲或男性概念之间存在着普遍的联系；另一方面，身体或物质的概念（materia—属于母亲）与母亲或女性主义的概念之间存在着普遍的联系。由于这种联系，与母亲有关的情感和情绪压抑（在犹太教-基督教的一神论中）引发了一种倾向，那就是对人类身体、地球和整个物质宇宙采取的不信任、蔑视、厌恶或敌对的态度。同时还有存在着一种抬高并过度强调精神要素的倾向，无论精神要素是人类的还是万物的。哲学中很多明显的唯心主义倾向之所以对很多人具有吸引力，可能是因为这种厌恶母亲的反应的升华，而更教条式的、更狭隘的唯物主义形式可能代表了回归到最初与母亲相关的被压抑的情感。”（ibid.,p.145,note 2）.
30 The Gospel of Sri Ramakrishna, translated into English with an introduction by Swami Nikhilananda(New York,1942),p.9.
31 Ibid.,pp.21-22.
32 Standish H.O'Grady, Silva Gadelica(London:Williams and Norgate,1892),vol.II, pp.370-72.Variant versions will be found in Chaucer's Canterbury Tales,"The Tale of the Wyf of Bathe";in Gower's Tale of Florent;in the mid-fifteenth-century poem, The Weddynge of Sir Gawen and Dame Ragnell;and in the seventeenth-century ballad, The Marriage of Sir Gawaine.See W.F.Bryan and Germaine Dempster, Sources and Analogues of Chaucer's Canterbury Tales(Chicago,1941).
33 Guido Guinicelli di Magnano(1230-75?),"Of the Gentle Heart,"translation by Dante Gabriel Rossetti, Dante and His Circle(London:Ellis and White, edition of 1874),p.291.
34 Antiphons for the Feast of the Assumption of the Blessed Virgin Mary(August 15),at Vespers:from the Roman Missal.
35 Hamlet, Act I, scene ii, ll.129-37.
36 Sophocles, Oedipus Coloneus,1615-17.
37 Shankaracharya, Vivekachudamani, pp.396 and 414,translated by Swami Madhavananda(Mayavati,1932).
38 Jacobus de Voragine, The Golden Legend, LXXVI,"Saint Petronilla, Virgin."(Compare the tale of Daphne, pp.50-51.)后来的教会不愿认为圣彼得生过一个孩子，因此把佩德罗尼拉说成是他的受监护者。（Chicago,1941）.
39 Ibid.,CXVII.
40 Gustave Flaubert, La tentation de Saint Antoine(La reine de Saba).
41 Cotton Mather, Wonders of the Invisible World(Boston,1693),p.63.
42 Jonathan Edwards, Sinners in the Hands of an Angry God(Boston,1742).
43 Coomaraswamy, The Dance of Siva(New York,1917),pp.56-66.
44 Zimmer, Myths and Symbols in Indian Art and Civilization, pp.151-75.
45 圣线是印度三个高种姓（即所谓的再生）的成员穿戴的一条棉线。圣线经过头部和右手臂，搭在左肩上，再经过身体达到右臀部（胸部和背部）。这象征着再生者的重生。圣线本身代表的阈限或太阳门，所以再生者同时居住在时间和永恒中。
46 For a discussion of this syllable, see p.228.
47 Matthews, op.cit.,pp.110-13.
48 Ovid, Metamorphoses, II(adapted from Miller:Loeb Library).
49 Kimmins, op.cit.,p.22.
50 Wood, op.cit.,pp.218-19.
51 W.Lloyd Warner, A Black Civilization(New York and London:Harper and Brothers,1937),pp.260-85.
52 Géza Róheim, The Eternal Ones of the Dream, pp.72-73.
53 Koran,4:116,4:117.
54 Sir Baldwin Spencer and F.J.Gillen, The Arunta(London:Macmillan and Co.,1927),vol.I, pp.201-3.
55 Róheim, The Eternal Ones of the Dream, pp.49 ff.
56 Ibid.,p.75.
57 Ibid.,p.227,citing R.and C.Berndt,"A Preliminary Report of Field Work in the Ooldea Region, Western South Australia,"Oceania XII(1942),p.323.
58 Róheim, The Eternal Ones of the Dream, pp.227-28,citing D.Bates, The Passing of the Aborigines(1939),pp.41-43.
59 Róheim, The Eternal Ones of the Dream, p.231.
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